E-mail: mcgz coljal. Even though Mexico continues to be predominantly Catholic, during the last few decades there have been significant transformations of this country's religious panorama that manifest themselves as: a decrease of Catholic-professing members; an increase of population becoming members of other religions mostly Christian Evangelical, Pentecostal, Protestant or Para-protestant ; a proportional augment of those who are not members of any religion; a reinstating of native, neo-indigenous or ethnic religious streams that tend to break away from popular Catholic practice; and, finally, a marked tendency to de-institutionalization and subjectivization of beliefs and values.
This tendency traverses and diversifies cult practices and ways of acting and believing inside Catholicism. We hereby analyze several sources that deliver empirical data on a national scale, with the purpose of informing on these tendencies towards religious change, namely, INEGI's census results on the plurality of religious confessions; the results of a study on Catholics in Mexico, which was carried out to contemplate diversity inside Catholicism; an analysis of compared results provided by World Values Survey data; and, finally, information extracted from a longitudinal study in Guadalajara city.
All of these data will help us assess current tendencies towards de-institutionalization and subjectivization of Mexicans. Key words: religious pluralism; religious individualization; religious de-institutionalization; Mexico.
Su presencia se encuentra circunscrita a la ciudad de Guadalajara donde tiene su sede internacional desde y al estado de Veracruz. Los adeptos al credo adventista muestran una homogeneidad de rasgos, como son: la marginalidad, la etnicidad y la ruralidad. En las colonias marginales de las grandes ciudades los emigrantes del campo a la ciudad encuentran en la oferta religiosa del pentecostalismo un importante referente comunitario de identidad y herramientas para insertarse en el medio urbano De la Torre, ; Bowen, Por su parte, en las poblaciones rurales menores a 2, habitantes, los Adventistas tienen Igualmente relevante es el tema de la salud sexual.
Consultado el 27 de abril del En el idioma pali se dice kamma y en birmano 'kan'.
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Los hijos de la luz. Discurso, identidad y poder en La Luz del Mundo. The Catholic diocese: a transversalized institution. El campo religioso de Guadalajara: tendencias y permanencias. Sufis can be either Sunni or Shiite Muslims themselves, and some of them might even embrace both branches of Islam simultaneously, but the stance of non-Sufi Muslims toward Sufism may cover all positions within the broad spectrum that goes from stating that Sufism lies at the heart of Islam and provides this religion with a mystical dimension to the denial of recognition of Sufism as a part of Islam at all, in which case its existence is attributed to Hinduism or Christianity.
Tendencias a la pluralidad y la diversificación del paisaje religioso en el México contemporáneo
There is no consensus among the multiple definitions of Sufism on whether its existence predates Islam or must be situated at the time of Prophet Muhammad, but they usually coincide in defining it as a spiritual path to communicate with Allah personally during earthly existence, a goal that can be achieved by asceticism the transcendence of the material world or through states of ecstasy induced by expressions such as music or dance. Sufism is a minority among Muslims worldwide, but in contemporary Mexico it has been one of the main movements to promote the spread of Islam among communities other than those formed by descendants of Muslim immigrants from the Middle East.
There has been tension within the Muslim community in Mexico in view of some of the practices carried out by this Sufi order. However, the Nur Ashki al Jerrahi community has never ceased to identify itself as Muslim, unlike some Sufis in other parts of the world who think of their movement as wider than just this religion. This order has been described as particularly popular among middle-class Mexicans who have traveled to the Middle East or have studied in this region during their university education Cobos Alfaro Other Sufi circles include the Alawiyya Association in Mexico City and the Naqshbandi order, both of recent organization.
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The year was one of special visibility for Islam in Mexico in general terms, and Sufism in particular, due to the establishment in San Cristobal de las Casas, Chiapas, of a Sufi community of Murabitun extraction a worldwide movement based in Spain. The trajectory of this Sufi cell has drawn attention mainly in view of three factors. Firstly, it has been a point of interest that its members come from indigenous peoples mainly Chamula Tzotzils , often displaced by rural conflicts, who before embracing Islam already had multiple trajectories of conversion, from Catholicism to other Christian denominations.
Finally, it should be noted that the original Sufi community in Chiapas has also split into several groups, including the Al Kautzar community also Murabitun Sufi and an Ahmadiyya community Morquecho , part of a branch within Islam in which, instead of seeing Muhammad as the last prophet, sometimes its current leaders are deemed prophets as well.
Conversion to Islam in Latin America. Conversions to the Islam in Mexico. Islam in Mexico.
Sufism in Mexico
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