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The Children of Gregoria portrays a struggling Mexico, told through the story of the Rosales family. The people entrenched in the violent communities that the Rosales belong to have been discussed, condemned, analyzed, joked about and cheered, but rarely have they been seriously listened to. This book highlights their voices and allows them to tell their own stories in an accessible, literary manner without prejudice, persecution or judgment

Coincidiendo con el proceso de democratización en Argentina a principios de la década de los ochenta, el Pentecostalismo obtuvo un crecimiento sustancial. En un nuevo panorama religioso el movimiento pentecostal-evangélico comenzó a reclamar libertad e igualdad religiosas y se acercó a la esfera política por diversos medios. Sin embargo, cómo deberían acercarse a la política no ha sido evidente. Desde hace medio siglo, lo político había sido percibido como el ámbito de los problemas 'terrenales', de la corrupción y de los compromisos. Hasta ese momento, los pocos pentecostales habían optado por y/o sido relegados a la marginalización con respecto a una sociedad dominada religiosamente por la Iglesia Católica. Con la apertura de los nuevos espacios democráticos, un número de adeptos considerablemente mayor y la Iglesia Católica estando a la defensiva, los pentecostales hallaron tanto oportunidades como incentivos para introducirse en la vida política. En este artículo se propone ilustrar cómo los proyectos políticos pentecostales necesitan ser compatibles con el proyecto religioso. En este sentido, los pentecostales deben legitimar y autorizar lo político en lo religioso a fin de obtener apoyo y votos en la comunidad pentecostal. En la actualidad, muchos pentecostales encuentran su espacio dentro de la actividad política a través de un compromiso social basado en ciertos valores 'interiores' y 'exteriores'. Los valores 'interiores' se refieren a su percepción de un habitus Pentecostal: honestidad, sinceridad y confianza. Los valores 'exteriores' están relacionados a su concepción del orden natural de Dios: pro-vida, anti-homosexualidad, pro-familia.English:Coinciding with the processes of democratization in Argentina from the early 1980s, Pentecostalism experienced a substantial growth. From a new religious landscape the Pentecostal-Evangelical movement started making claims for religious freedom and equality and approached the political sphere in various ways. However, how the political should be approached has not been obvious. The political had for more than half a century been projected as a place for 'earthly' affairs, corruption and compromise. Furthermore, Pentecostals had chosen, and/or been pushed towards marginalization in a society religiously dominated by the Catholic Church. With new democratic spaces opening up, considerably more adherents and a Catholic Church on the defensive, the Pentecostals had both opportunities and incentives to enter political life. This article sets out to illustrate how Pentecostal political projects need to be compatible with the religious project in order to succeed. Pentecostals need to legitimize and authorize their activities in political life in religious terms in order to get support and votes from the Pentecostal community. Many Pentecostals now find their way into political engagement through a social commitment based on certain 'interior' and 'exterior' values. The former relate to their understanding of a Pentecostal habitus: honesty, sincerity and trustworthiness. The latter are related to how they conceive of God's natural order: pro-life, anti-homosexuality, and pro-family.

-Stanley L. Engerman, Gordon K. Lewis, Main currents in Caribbean thought: the historical evolution of Caribbean society in its ideological aspects, 1492-1900. Baltimore and London: The Johns Hopkins University Press, Johns Hopkins Studies in Atlantic History and Culture, 1983. x + 375 pp.-David William Cohen, Eric R. Wolf, Europe and the people without history. Berkeley and Los Angeles: University of California Press, 1982. xi + 503 pp.-Samuel Martinez-Maza, William F. Stinner ,Return migration and remittances: developing a Caribbean perspective. Washington D.C.: Research Institute on Immigration and Ethnic Studies, Smithsonian Institution, RIIES Occasional Papers No. 3, 1982. lxvii + 322 pp., Klaus de Albuquerque, Roy S. Bryce-Laporte (eds)-Alfrieta Parks Monagan, Filomena Chioma Steady, The black woman cross-culturally. Cambridge MA: Schenkman, 1981. ix + 645 pp.-Sally Price, William Ferris, Afro-American folk art and crafts. Boston: G.K. Hall and Co., 1983. 436 pp.-Lawrence E. Fisher, Roger D. Abrahams, The man-of-words in the West Indies: performance and the emergence of creole culture in the West Indies. Baltimore: The Johns Hopkins University Press, Johns Hopkins Studies in Atlantic History and Culture, 1983. xxxi + 200 pp.-Erika Bourguignon, Stephen D. Glazier, Perspectives on Pentecostalism: case studies from the Caribbean and Latin America. Washington D.C.: University Press of America, 1980. viii + 197 pp.-Donald J. Waters, Marilyn Silverman, Rich people and rice: factional politics in rural Guyana. Leiden: E.J. Brill, Monographs and Theoretical Studies in Sociology and Anthropology, 1980. xii + 240 pp.-Bridget Brereton, Anthony de Verteuil, The years before. Trinidad: Inprint Caribbean, 1981. 309 pp.-Lisandro Perez, Louis A. Pérez Jr., Historiography in the Revolution: a bibliography of Cuban scholarship, 1959-1979. New York: Garland Publishing, 1982. xxiv + 318 pp.-Rebecca J. Scott, Juan Francisco Manzano, The life and poems of a Cuban slave: Juan Francisco Manzano, 1791-1854. Edited by Edward J. Mullen. Hamden CT: Shoe String Press (Archon Books), 1981.-Leslie B. Rout Jr., Carlos Esteban Deive, La esclavitud del Negro en Santo Domingo (1492-1844). Santo Domingo: Museo del Hombre Dominicano, Investigaciones Antropológicas no. 14, 1980. xviii + 806 pp. (2 vols)-Betty Sedoc-Dahlberg, F.E.R. Derveld, Politieke mobilisatie en integratie van de Javanen in Suriname. Groningen: Bouma's Boekhuis, 1981.-Suphan Andic, Anthony Richard Caram, Geldanalyse en centrale bankpolitiek in Suriname. 's-Gravenhage: Drukkerij J.H. Pasmans B.V., 1981. xii + 270 pp.-Ian Hancock, Orlando Ferrol, La cuestión del origen y de la formación del papiamento. The Hague: Smits Drukkers-Uitgevers BV, Series of the Universidad de las Antillas Neerlandesas, Departamento de Estudios del Caribe, Real Instituto de Antropología y Linguística, No. 4, 1982. 91 pp.-Nancy Stepan, Commentary: A reply from Stepan. (Reply to Review by Frank Spencer in NWIG 57:252-55).-Paul K. Sutton, A reply from Sutton. (Reply to review by Anthony Maingot in NWIG 57:89-97).

this article deals with « speaking in tongues », the so-called glossolalia. This practice is one of the main singularities of the Pentecostal movement which is very successful in the contemporaneous world. This language can be irrevocably enigmatic since it is constituted of words invented by prayers. We are going to try to make sense to glossolalia in that this disheveled and sibylline discourse can actually reveal the structure of the society in light of a philosophical and psychoanalytical anthropology. More exactly this language reflects upstream the South African social fragmentation, the indetermination of the democratic paradigm and uncertainties exacerbated by the neo-liberal economic model. The glossolalia can downstream be likened to a cathartic trance which aims at purifying the troubles that South African society engenders. ; Cet article a pour objet le « parler en langues », appelé usuellement glossolalie. Cette pratique est l'une des singularités du mouvement pentecôtiste. Ce dernier connaît un immense succès dans le monde contemporain. Ce langage semble, a priori, irrévocablement énigmatique puisqu'il est une suite de mots totalement inventés par les locuteurs. Nous allons tenter de donner du sens à la glossolalie, en ce que ce discours échevelé et, a priori dénué de sens, peut révéler, à la lumière d'une anthropologie sémiotique, philosophique et psychanalytique, de la structure de la société. Plus exactement, on étayera, en amont, que ce langage reflète la fragmentation de la société sud-africaine, l'indétermination du paradigme démocratique et les incertitudes dérivant du modèle néo-libéral. En aval, la glossolalie peut s'apparenter à une transe cathartique visant à se purifier des maux qu'engendre la société sud-africaine. Elle correspond, par ailleurs, à un vecteur démocratique dans un contexte de faiblesse de l'État-providence.

Introduction, David Garbin (Senior Lecturer in Sociology, University of Kent, UK) and Anna Strhan (Lecturer in Religious Studies, University of Kent, UK) -- Part One: Power, visibility and the politics of space -- 1. On the Road: Pentecostal Pathways through the Mega-City, Simon Coleman (Chancellor Jackman Professor, University of Toronto, Canada) and Manuel A. Vásquez (Professor of Religion, University of Florida, USA) -- 2. Urban Planning and Secular Atheism in Shanghai, Beijing, and Singapore, Peter van der Veer (Director of the Max Planck Institute for the Study of Religious and Ethnic Diversity, Göttingen, and University Professor at Large, Utrecht University, Netherlands) -- 3. Occupying the Global City: spatial politics and spiritual warfare among African Pentecostals in Hong Kong, Benjamin Kirby (University of Leeds, UK) -- 4. Pentecostal Productions of Locality: Urban Risks and Spiritual Protection in Cape Town, Marian Burchardt (Post-doctoral Researcher, Max Planck Institute for the Study of Religious and Ethnic Diversity, Germany) -- Part Two: Religious media, publics, and global cultural flows -- 5. 'The Future as news': Astrology and mediated religion in Global Bangalore, Sahana Udupa (Associate Professor, Central European University, Hungary, and Senior Research Partner, Max Planck Institute for the Study of Religious and Ethnic Diversity, Germany) -- 6. Theorizing Mediatization and Religious Agency in European Global Cities, David Herbert (Professor of Sociology, Kingston University, UK and Professor of Religion and Society, University of Agder, Norway) -- 7. Godlessness in the Global City, Lois Lee (Lecturer in Secular Studies, University of Kent, UK) -- Part Three: Centralities, peripheries, and religious reterritorialization -- 8. Marching for Jesus in Paris: Religious territorialization, public space, and the appropriation of centrality in a fragmented city, Yannick Fer (CNRS Researcher, GSRL, France) and Gwendoline Malogne-Fer (post-doctoral research student, GSRL, CNRS-EPHE, France) -- 9. Transnational religion, multiculturalism, and global suburbs: a case study from Vancouver, Claire Dwyer (Reader in Geography and Co-Director of the Migration Research Unit, University College London, UK) -- 10. Place And The (Un-)Making Of Religious Peripheries: Weddings Among Kenyan Pentecostals In London,Leslie Fesenmyer (ESRC Future Research Leaders Fellow at COMPAS, University of Oxford, UK) Part Four: Global migration, everyday multiculturalism, and religious place-making -- 11. At Home in The Multicultural City: Islam and Religious Place-Making in Stuttgart, Germany, Petra Kuppinger (Professor of Anthropology, Monmouth College, USA) -- 12. Religion as 'urban white noise' - material practices of everyday religion at the 'unquiet frontiers' of the hyper-diverse city, Chris Baker (William Temple Professor of Religion and Public Life, University of Chester, UK and Director of Research for the William Temple Foundation) -- 13. Between wandering and staying put: Piety and urban mobility among young Somali women in multicultural London, Giulia Liberatore (Leverhulme Early Career Fellow at COMPAS and Junior Research Fellow at Linacre College, University of Oxford, UK) -- 14. Religion, Migration, and the 'Worlding' of Urban Daily Life: Local and Transnational Pentecostalism in Rio De Janeiro, Gerda Heck (Assistant Professor of Sociology and Migration and Refugee Studies, American University in Cairo, Egypt) and Stephan Lanz (Senior Lecturer, Europa-Universität Viadrina, Germany) -- Bibliography -- Index.

La presente tesis se focaliza en el estudio de la relación entre cosmovisiones religiosas y construcción de identificaciones socio-políticas,a partir de una discusión entre diversos marcos teóricos y propuestas epistémicas, tanto en el campo del estudio sobre la relación entre religión y política como también del abordaje del campo evangélico en general y el pentecostalismo en particular, especialmente desu incidencia social. Para ello, se articula un diálogo entre teorías filosóficas y antropológicas en torno al concepto de identidad, como también debates contemporáneos sobre la postsecularización y estudios en ciencias de la religión, focalizados en la construcción de procesos de identificación religiosa. Unido a esto, la tesis implica un el abordaje etnográfico de una comunidad cristiana pentecostal de la Ciudad de Buenos Aires, el Centro Cristiano Nueva Vida (CCNV), donde se analizan las diversas áreas de la vida de la iglesia –configuración institucional, estructura del liderazgo, discurso teológico, dinámicas litúrgicas, etc.-para desde allí examinar cómo la comunidad eclesial y cada creyente en particular construyen cosmovisiones socio-políticas a partir de la (re)apropiación de dichos marcos simbólicos yrituales. El principal objetivo es indagar sobre la dimensión política que adquieren dichos elementos propios a la identidad del CCNV desde su especificidad religiosa, es decir, de cómo el sentido de ser cristiano, evangélico y pentecostal sirven al desarrollo deidentificación con ideas y prácticas políticas, tanto a nivel micro (la vida cotidiana de los creyentes y el contexto de la iglesia) como macro (relación con otros agentes sociales, partidos políticos, el Estado, etc.). The present thesis focuses on the study of the relationship between religious cosmovisions and the construction of socio-political identifications,from a discussion between various theoretical frameworks and epistemic proposals, both in the field of study on the relationship between religion and politics as well as the approach of the evangelical field in general and Pentecostalism in particular, especially its social impact. To this end, a dialogue between philosophical and anthropological theories about the concept of identity is articulated, as well as contemporary debates about postsecularization and studies in the sciences of religion, focused on the construction of processes of religious identification. From here, this thesus departs from an ethnographic fieldwork in a Pentecostal Christian community in the City of Buenos Aires, Centro Cristiano Nueva Vida (CCNV), where the various areas of church life are analyzed -institutional configuration, leadership structure, theological discourses, liturgical dynamics, etc.-with the purpose of examining how the ecclesial community and each particular believer develop socio-political worldviews from the (re)appropriation of these symbolic, ritual and cosmovisional frameworks. The main objective is to investigate the political dimension acquired by these elements within the identity of the CCNV from its religious specificity, that is, how the sense of being Christian, evangelical and Pentecostal serve the development of and identification with political ideas and practices, both at a micro (believer's daily life and the context of the church) and macro level (relationship with other social agents, political parties, the State, etc.).

O artigo apresenta uma breve análise de dezoito casos de intolerância religiosa ocorridos, entre 2004 e 2018, no âmbito da educação básica; e também uma reflexão sobre duas atividades. Estes casos foram classificados em cinco tipos de intolerância religiosa na educação básica. Seguindo a perspectiva antropológica que identifica a presença do religioso nas proibições, identificouse diversas proibições em relação às religiões e aos símbolos afro-brasileiros. Apontou-se que o religioso presente nas escolas está associado a um Deus belicoso do pentecostalismo que propaga a guerra espiritual. Os casos analisados indicam que quem mais sofre com a intolerância religiosa nas escolas são pessoas adeptas das religiões afro-brasileiras e negras, e quem mais comete os atos de intolerância religiosa são pessoas evangélicas. E, por fim, como medida de combate à intolerância religiosa, há um apelo para que estudantes, professores e demais profissionais da educação estejam efetivamente em contato e em diálogo com os religiosos afro-brasileiros. Intolerância Religiosa. Educação Básica. Religião. Evangélicos e Afro-Brasileiros. Religious intolerance of evangelicals in basic education: brief analysis of some casesABSTRACT The article presents a brief analysis of eighteen cases of religious intolerance that occurred between 2004 and 2018 in the area of basic education; and also a reflection on two activities. These cases were classified into five types of religious intolerance in basic education. Following the anthropological perspective that identifies the presence of the religious in the prohibitions, several prohibitions were identified regarding the religions and the Afro-Brazilian symbols. It was pointed out that the religious present in schools is associated with a bellicose God of Pentecostalism who propagates spiritual warfare. According to the cases analyzed, it was found that those who suffer most from religious intolerance in schools are people who are adherents of Afro-Brazilian religions and black people, and those who commit acts of religious intolerance are evangelical believers. And finally, as a measure to combat religious intolerance, there is an appeal for students, teachers and other professionals in education to be effectively in contact and in dialogue with Afro-Brazilian religious. Religious Intolerance. Basic Education. Religion. Evangelicals and Afro-BrazilianIntolleranza religiosa degli evangelici nell'istruzione di base: una breve analisi di ocorrenzeRIASSUNTOl'articolo presenta una breve analisi di diciotto casi di intolleranza religiosa verificati tra il 2004 e il 2018, nell'ambito dell'istruzione di base; e anche una riflessione su due attività. Questi casi sono stati classificati in cinque tipi di intolleranza religiosa nell'istruzione di base. Seguendo la prospettiva antropologica che identifica la presenza dei religiosi nei divieti, abbiamo identificato diversi divieti in relazione alle religioni e ai simboli afro-brasiliani. È stato sottolineato che il presente religioso nelle scuole è associato a un dio bellicoso del pentecostalismo che propaga la guerra spirituale. I casi analizzati indicano che coloro che soffrono maggiormente dell'intolleranza religiosa nelle scuole sono persone che aderiscono alle religioni afro-brasiliane e nere, e coloro che commettono più atti di intolleranza religiosa sono persone evangeliche. E infine, come misura per combattere l'intolleranza religiosa, c'è un appello per studenti, insegnanti e altri professionisti dell'educazione a essere effettivamente in contatto e nel dialogo con i religiosi afro-brasiliani. Intolleranza religiosa. Istruzione di base. Religione. Evangelici e Afro-brasiliani.

La thèse porte sur le phénomène des enfants accusés de sorcellerie au Katanga à l'aide d'une démarche socio-anthropologique. Dans la première partie les cadres théorique et historique sont donnés. La deuxième partie se concentre sur les enfants de la rue de Lubumbashi (Katanga, RDC) et le rôle joué par les églises pentecôtistes dans les accusations de sorcellerie dont les enfants font l'objet. Dans la troisième partie des études de cas sont présentées. / The PhD dissertation is about the phenomenon of the children accused of witchcraft in Katanga analysed through a socio-anthropological approach. In the first part the theoretical and historical frameworks are presented. The second part focuses on the street children issue in Lubumbashi (Katanga, DRC) and on the role played by Petecostal churches in the accusations perpetrated on children. The third part presents three case studies. ; Doctorat en Sciences politiques et sociales ; info:eu-repo/semantics/nonPublished

У статті аналізується історико-релігієзнавчий контекст життя п'ятидесятницької конфесії (ХВЄ) у складі релігійного союзу ЄХБ 1945 – 1989 років і показані механізми взаємодії радянської влади і її впливу на синтез пізньопротестантських течій. Ретроспективна картина минулого дає змогу побачити сукупність підходів та еволюцію віровчення ХВЄ у складі з ЄХБ, яке позначилось черговою стадією соціалізації вітчизняного п'ятидесятництва. ; The article is a historical - religious studies context analysis Pentecostal denominations life CFE as part of a religious Baptist Union 1945 - 1989 research conducted in the article purports mechanisms of the Soviet regime and its influence on the synthesis of late Protestant denominations. Retrospective picture of the past allows you to see the evolution of a set of approaches and Pentecostal doctrine as part of the ECB, which affected the next stage of socialization domestic Pentecostalism. Important in the community Pentecostal USSR was making historic «the August agreement» in 1945, as a compromise between the communities of Baptists who had half the legal situation (still been persecuted KGB and other secret agencies) and Pentecostals that were illegal position and not subject to any registration. Although between Soviet «Evangelical» Mennonites and Baptists were some similarities in certain religious principles, but not all Pentecostals are agreeing to the terms of unification. However, in the religious life of Western Ukraine could see positive trends. For example, between Evangelical Baptist and Pentecostal representatives united in Belarus, the Baltic States, Volyn, Rivne, Ternopil, Lviv, Zakarpattya, Kyiv and Kirovohrad regions established friendly relations. The relationship of Evangelical Christians-Baptists with Pentecostals can be seen through a kind permutation in the churches: for example, a representative of Evangelical Christians-Baptists could safely carry presbyteral ministry in the parish Pentecostal and Pentecostal pastor - the church Baptist. At the end of 1985 the situation Pentecostals were determined by the presence of three groups. Number of believers was to charge more than 45 000 people. Actually, it is only those churches that joined after «the August agreement» Sun Baptist. Evangelical Christian Church became the focus largest in Ukraine, Belarus and Moldova. There were also representatives of the CEF, which were not included in the union were not registered, assuming the process sinful action. In the 50-60's formed branched «underground Pentecostals». Operation of these faiths to late 80's. Occurred mainly at two levels: the offi cial (legal) and informal (illegal). The intervention of Soviet power in the religious life of the faithful showed negative results, according to which «Pentecostal» - meant to be a member of the anti-Soviet political group, closed sect, so there was stigma under which increased pressure on public activity in the religious Pentecostal life. Practically, we can agree that being a part of Baptist during the «August agreement» confession received considerable spiritual experiences that fruitfully used to shape public doctrine, especially in the period of independent Ukraine. Analyzing the specifi c features of Pentecostal and from «the August Agreements» in 1945 ending a period of independent Ukraine, it should be noted that it does not hide the contrary - is seeking to expand its sphere of influence in society. Since any - that the church wants to unite believers Institute not only on a religious basis, but the association based in youth, women's and children's groups and in public - oriented organizations (promotional propaganda teams, missions, philanthropical groups) to religious leaders did not feel limited in their religious life in the team, and vice versa - expanded its sphere of infl uence. Institutionaly process Pentecostal activity update the management.

-Charles V. Carnegie, W. Jeffrey Bolster, Black Jacks: African American Seamen in the age of sail. Cambridge MA: Harvard University Press, 1997. xiv + 310 pp.-Stanley L. Engerman, Wim Klooster, Illicit Riches: Dutch trade in the Caribbean, 1648-1795. Leiden: KITLV Press, 1998. xiv + 283 pp.-Luis Martínez-Fernández, Emma Aurora Dávila Cox, Este inmenso comercio: Las relaciones mercantiles entre Puerto Rico y Gran Bretaña 1844-1898. San Juan: Editorial de la Universidad de Puerto Rico, 1996. xxi + 364 pp.-Félix V. Matos Rodríguez, Arturo Morales Carrión, Puerto Rico y la lucha por la hegomonía en el Caribe: Colonialismo y contrabando, siglos XVI-XVIII. San Juan: Editorial de la Universidad de Puerto Rico y Centro de Investigaciones Históricas, 1995. ix + 244 pp.-Herbert S. Klein, Patrick Manning, Slave trades, 1500-1800: Globalization of forced labour. Hampshire, U.K.: Variorum, 1996. xxxiv + 361 pp.-Jay R. Mandle, Kari Levitt ,The critical tradition of Caribbean political economy: The legacy of George Beckford. Kingston: Ian Randle, 1996. xxvi + 288., Michael Witter (eds)-Kevin Birth, Belal Ahmed ,The political economy of food and agriculture in the Caribbean. Kingston: Ian Randle; London: James Currey, 1996. xxi + 276 pp., Sultana Afroz (eds)-Sarah J. Mahler, Alejandro Portes ,The urban Caribbean: Transition to the new global economy. Baltimore: John Hopkins University Press, 1997. xvii + 260 pp., Carlos Dore-Cabral, Patricia Landolt (eds)-O. Nigel Bolland, Ray Kiely, The politics of labour and development in Trinidad. Barbados, Jamaica, Trinidad and Tobago: The Press University of the West Indies, 1996. iii + 218 pp.-Lynn M. Morgan, Aviva Chomsky, West Indian workers and the United Fruit Company in Costa Rica, 1870-1940. Baton Rouge: Louisiana State University Press, 1996. xiii + 302 pp.-Eileen J. Findlay, Maria del Carmen Baerga, Genero y trabajo: La industria de la aguja en Puerto Rico y el Caribe hispánico. San Juan: Editorial de la Universidad de Puerto Rico, 1993. xxvi + 321 pp.-Andrés Serbin, Jorge Rodríguez Beruff ,Security problems and policies in the post-cold war Caribbean. London: :Macmillan; New York: St. Martin's, 1996. 249 pp., Humberto García Muñiz (eds)-Alex Dupuy, Irwin P. Stotzky, Silencing the guns in Haiti: The promise of deliberative democracy. Chicago: University of Chicago Press, 1997. xvi + 294 pp.-Carrol F. Coates, Myriam J.A. Chancy, Framing silence: Revolutionary novels by Haitian women. New Brunswick NJ: Rutgers University Press, 1997. ix + 200 pp.-Havidán Rodríguez, Walter Díaz, Francisco L. Rivera-Batiz ,Island paradox: Puerto Rico in the 1990's. New York: Russel Sage Foundation, 1996. xi + 198 pp., Carlos E. Santiago (eds)-Ramona Hernández, Alan Cambeira, Quisqueya la Bella: The Dominican Republic in historical and cultural perspective. Armonk NY: M.E. Sharpe, 1996. xi + 272 pp.-Ramona Hernández, Emilio Betances ,The Dominican Republic today: Realities and perspectives. New York: Bildner Center for Western Hemisphere studies, CUNY, 1996. 205 pp., Hobart A. Spalding, Jr. (eds)-Bonham C. Richardson, Eberhard Bolay, The Dominican Republic: A country between rain forest and desert. Wekersheim, FRG: Margraf Verlag, 1997. 456 pp.-Virginia R. Dominguez, Patricia R. Pessar, A visa for a dream: Dominicans in the United States. Boston: Allyn and Bacon, 1995. xvi + 98 pp.-Diane Austin-Broos, Nicole Rodriguez Toulis, Believing identity: Pentecostalism and the mediation of Jamaican ethnicity and gender in England. Oxford NY: Berg, 1997. xv + 304 p.-Mary Chamberlain, Trevor A. Carmichael, Barbados: Thirty years of independence. Kingston: Ian Randle Publishers, 1996. xxxv + 294 pp.-Paul van Gelder, Gert Oostindie, Het paradijs overzee: De 'Nederlandse' Caraïben en Nederland. Amsterdam: Bert Bakker, 1997. 385 pp.-Roger D. Abrahams, Richard D.E. Burton, Afro-Creole: Power, Opposition, and Play in the Caribbean. Ithaca NY: Cornell University Press, 1997. x + 297 pp.-Roger D. Abrahams, Joseph Roach, Cities of the dead: Circum-Atlantic performance. New York NY: Columbia University Press, 1996. xiii + 328 pp.-George Mentore, Peter A. Roberts, From oral to literate culture: Colonial experience in the English West Indies. Kingston, Jamaica: The Press University of the West Indies, 1997. xii + 301 pp.-Emily A. Vogt, Howard Johnson ,The white minority in the Caribbean. Princeton NJ: Markus Wiener, 1998. xvi + 179 pp., Karl Watson (eds)-Virginia Heyer Young, Sheryl L. Lutjens, The state, bureaucracy, and the Cuban schools: Power and participation. Boulder CO: Westview Press, 1996. xiii + 239 pp.

The Brazilian Constitution provides a remarkable set of social rights, including the right to housing. Despite this fact, struggles for decent living conditions have become key issues in the daily urban lives of many people in Brazil. Contesting the differentiated access to housing, social movements occupy empty buildings in the cities to challenge historically-rooted and excluding urban politics. Exploring the occupants' agency, the author draws attention to the important role of female actors within the buildings. Through oral histories of participants of two squats in Rio de Janeiro, the book delivers a deep insight "from below" into their own perspectives on citizenship and gender.

In diesem Beitrag befasse ich mit der Struktur von Diskursen von Personen, die zur chilenischen Pfingstgemeinde konvertiert sind. Zur Analyse der insgesamt elf narrativ-biografischen Interviews (unterstützt durch das Grafik-Programm Story-Line) habe ich die Grounded-Theory-Methodologie genutzt. Die Ergebnisse legen zwei verschiedene Arten von Konversionserzählungen nahe: im ersten Fall handelt es sich um individuelle Heilserzählungen, im zweiten um spirituelle Erneuerungserzählungen. Vor diesem Hintergrund konnte ein Modell generiert werden, das verdeutlicht, wie die Konversionsnarrative der Konvertit/innen strukturiert sind. Abschließend werden die eigenen Ergebnisse im Lichte der Ergebnisse aus ähnlichen Studien diskutiert, wobei außer Ähnlichkeiten und Unterschieden der eigentlichen (Struktur der) Erzählungen auch auf die dahinterliegenden Lebensphilosophien eingegangen wird.