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Of Arawak origin, the ethnic group identified as the Chané indigenous group in the Amerindian literature, settled on the eastern slopes of the Andes before the Conquest of the Occidental region or Paraguayan Chaco took place. There, this group engaged in complex inter-ethnic relationships with other Guarani-speaking ethnic groups, Chaconatives, and thereafter, as the colonization process consolidated, with several Creole social agents: landowners, foremen of sugar plantations, the military, and missionaries. Supported by ethnographic and ethno-historical documents, the author suggests that the open, flexible, malleable and integrating organization of Chané shamanism was marked by these multiple historical interactions, thereby becoming an ideal symbolic language to reflect the problems arising from situations of intercultural contact. ; De origen arawak, el grupo étnico que la literatura amerindia llamó chané se estableció antes de la Conquista en El Chaco occidental, sobre las laderas orientales de los Andes. Allí trabó complejas relaciones interétnicas con otros grupos étnicos de habla guaraní, indígenas chaqueños y luego, en la medida en que se consolidó el proceso de colonización, también con diversos actores criollos: hacendados, patrones de ingenios, militares, misioneros. A través de documentación etnográfica y etnohistórica, se sugiere que el funcionamiento abierto, flexible, maleable e integrador del chamanismo chané lleva la marca de estas múltiples interacciones históricas, lo cual, por otra parte, lo transforma en un lenguaje simbólico ideal para problematizar las situaciones de contacto intercultural.

Recent academic and medical initiatives have highlighted the benefits of studying culturally embedded healing traditions that incorporate religious and philosophical viewpoints to better understand local and global healing phenomena. Capitalising on this trend, the present volume looks at the diverse models of healing that interplay with culture and religion in Asia.Cutting across several Asian regions from Hong Kong to mainland China, Tibet, India, and Japan, the book addresses healing from a broader perspective and reflects a fresh new outlook on the complexities of Asian societies and their

Актуальность исследования связана со сложностью и неоднозначностью протекания процесса глобализации в религиозной сфере, а также потребностью в поиске новых методов исследования глобализации, которые не ограничиваются констатацией её объективности и амбивалентности, перечислением положительных и отрицательных сторон. Цель работы: обосновать применение системного подхода и теории социальных полей П. Бурьде для анализа глобализации в религиозном дискурсе. Методы исследования: системный и структурно-функциональный анализ социальных полей, с помощью которых выявлены области дискурса, различающиеся по целям акторов, социальным функциям и содержанию религиозного дискурса о глобализации. Результаты. Выявлены социальные поля, оказывающие наиболее существенное влияние на взаимоотношения религии и глобализации: поле религии, поле политики и массово-коммуникационное поле. Наиболее жесткое противостояние процессам глобализации на основе религиозного вероучения наблюдается в поле религии. В поле политики наблюдается тенденция к идеологизации религии. В этом поле отмечается высокий накал политической борьбы за символическую власть религиозных, политических и иных взглядов. В массово-коммуникационном поле заметны тенденция к упрощению и взаимозаменяемости религий, формирование «усредненной» экуменической религии или новых религиознопсихологических движений. ; The relevance of the research is related to the complexity and ambiguity of globalization in the religioussphere, as well as the need to search for new methods of globalization research, which are not limited to ascertaining its objectivity and ambivalence, transferring positive and negative sides. The aim of the work is tojustify the application of the system approach and P. Bourdieu theory of social fields for analysis of globalization in religious discourse. Methods. The system and structural-functional analysis of social fields used in thework allowed us to identify areas of discourse that differ in the aims of actors, social functions and the content of religious discourse about globalization. Results. The author has revealed the social fields that havethe most significant impact on the relationship between religion and globalization: the field of religion, thefield of politics and the mass communication field. The most severe opposition to globalization on the basis ofreligious dogma is observed in the field of religion. In the field of politics there is a tendency to ideologize religion. In this field there is a high intensity of political struggle for the symbolic power of religious, politicaland other views. In the mass-communication field there is a noticeable tendency towards simplification andinterchangeability of religions, the formation of an «average» ecumenical religion or new religiouspsychological movements.

Introduction -- Religion, migration, and identity : a conceptual and theoretical exploration -- Minding methodology : theology-missiology and migration studies -- The role of the Protestant church in the US Refugee Resettlement Program during the early Cold War era : the Methodist case -- Nigerian-initiated Pentecostal/Charismatic churches in the Czech Republic : active missionary force or a cultural ghetto? -- Conceptualizing temporary economic migration to Kuwait : an analysis of migrant churches based on migrant social location -- Transnational Christianity and converging identities : Arabic Protestant churches in New Jersey-- "Make holy the bare life" : theological reflections on migrantion grounded in collaborative praxis with youth made illegal by the United States -- Faith, an alien and narrow path of Christian ethics in migration -- Refugees as guests and hosts : towards a theology of mission among refugees and asylum seekers.

La enmienda número 42 de 1976 de la Constitución india consagró de manera expresa, en el preámbulo, el principio de Estado secular ("secular State"), para significar que protege todas las religiones de manera igualitaria y no define a ninguna como una religión del Estado. La corpulencia demográfica de los múltiples credos que se profesan en ese territorio, la diversidad de dioses, lenguas y etnias convierten al Estado secular indio en una condición sine qua non para mantener la unidad y la integridad de esa nación. Este trabajo plantea como premisa fundamental que, si el espíritu religioso que ha caracterizado al pueblo indio a través de los siglos sigue siendo instrumentalizado por diferentes fuerzas políticas, la capacidad aglutinante del Estado secular se perderá y la fragmentación de la democracia más grande del mundo será inevitable. ; The Constitution of India, forty second Amendment Act, 1976, enshrined in the preamble the principle of secular State, which means that the State protects all religions equally and does not itself uphold any religion as the State religion. The demographic bulk of the multiple faiths that are professed in that territory, the diversity of gods, languages and ethnicities make the secular State a sine qua non condition to maintain the unity and integrity of that nation. This work holds as a fundamental premise that, if the religious spirit that has characterized the people of India through the centuries continues to be instrumentalized by different political forces, the binding capacity of the Indian secular principle will be lost and the fragmentation of the world's largest democracy will be inevitable.

Preliminary Material /Andrew Village and Ralph W. Hood -- Sanctification of Health Care Interventions as a Coping Method /Mikael Lundmark -- God Representations: An Exploratory Study on a Croatian Adolescent Sample /Filip Užarević , Damir Ljubotina and Zvonimir Knezović -- Distinguishing between Spirituality and Religion: Accessing the Worldview Correlates of 13- to 15-year-old Students in England and Wales /Leslie J. Francis , Patrick J. Laycock and Gemma Penny -- Self-Control within a Muslim Ideological Surround: Empirical Translation Schemes and the Adjustment of Muslim Seminarians in Iran /Nima Ghorbani , P.J. Watson , Fazlollah Tavakoli and Zhuo Job Chen -- "The Fire That Makes Us Boil": The Role of Religion in Supporting Faith-Based Organizations in Cambodia /John Frame -- The Study of Prayer: Introduction to the Special Section /Kevin L. Ladd -- A Tangible Connection to the Divine: An Exploration of the Power and Utility of Prayer Objects /Jennifer Valenti , Shira Gabriel and Anderson Blanton -- Who Cares If I Stand on My Head When I Pray? Ritual Inflexibility and Mental-State Understanding in Preschoolers /Nicholas J. Shaman , Anondah R. Saide , Kirsten A. Lesage and Rebekah A. Richert -- Folding Your Hands Helps God Hear You: Prayer and Anthropomorphism in Parents and Children /Rebekah A. Richert , Nicholas J. Shaman , Anondah R. Saide and Kirsten A. Lesage -- How Young Adult Middle Eastern Muslims Interpret Various Prayer Positions in Salat /Mark Aveyard -- Socio-Cultural Differences in Judgments about the Power of Thought /Jonathan D. Lane and Francine Dolins -- Prayer, Personality and Purpose in Life: An Empirical Enquiry among Adolescents in the uk /Leslie J. Francis and Gemma Penny -- Petitionary Prayer: Immature but Common in Christians? A Descriptive and Exploratory Study /Patrick Pössel , Blanca Aranda , Rachel Geist , Kevin L. Ladd and Aaron W. Banister -- Names Index /Andrew Village and Ralph W. Hood -- Subject Index /Andrew Village and Ralph W. Hood.

In a post Cold-War world riven with 'minor' conflicts, and a West anxious about the intermittent threat of terrorist attack, human equality and sodality (fraternity and sorority) require urgent review. Among interesting proposals for a theoretical foundation to human equality is Martha Nussbaum's call for a revived, modern version of Stoicism to teach indifference to race and a neighbourly goodwill. Yet in her concern to avoid 'teleologies' Nussbaum denatures Stoicism by disconnecting it from its transcendent foundations. A problem for the modern world is to maintain the authority of states, with their capacity to produce relief for the poor and oppressed along with their capacity to dominate, while having them absorb the ideals of cosmopolitanism into their own policyformation. It is incumbent on the democratic state, the progenitor of the cosmopolitanism of both Cynicism and Stoicism, to promote the ideals of human dignity and equality. Nussbaum's Stoicism scarcely helps, but there are globalizing organizations, such as the United Nations and its agencies, and globalized religious organizations, as advanced by Hans Küng, which may supply the institutional foundation.