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Intro -- Contents -- List of Illustrations -- Introduction -- 1. October 21, 1939 -- 2. The Intellectual Atmosphere -- 3. Who's Who? -- 4. Much Ado about Nothing? -- 5. Gottschee -- 6. Then and Now -- Acknowledgments -- Appendix 1: Call for Collecting Folktales -- Appendix 2: Gisela Schmitz-Kahlmann's Summary of Activities (German) -- Appendix 3: Josef Ringler's Summary of Activities of Gertrud Pesendorfer (German) -- Appendix 4: Handbills Calling for Optanten to Stay Home in Italy -- Appendix 5: Mussolini Letter Supporting Alcuni documenti -- Notes -- Bibliography -- Index

In the last three decades of the twentieth century, many people in Mexico and Central America turned to Protestantism as a new religion. The greatest increase has been in rural and Indians areas. This article shows that Protestantism in these areas is not a reaction against the Catholic Church as much as it is a reaction against traditional Indian cargo systems generating political and economic power. These people are farmers who live in tight-knitted, closed communities that dominate their lives. It has been difficult for scholars of religion to understand these cultures because the communities are closed to outsiders and many of the people speak Indian languages. Anthropologists have been more successful than historians at finding the data and discovering why the people are converting.

In this article I propose that symbolic healing has a universal structure in which the healer helps the patient particularize a general cultural mythic world and manipulate healing symbols in it. Problems currently existing in the explanation of symbolic healing are examined. The relationship between Western psychotherapy and magical healing is explained, the Junction qfshamanic ecstasy is discussed, and symbolic healing is explained in terms of a theory of living systems.