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In this article, I argue that the lullabies of shipibo-konibo, kakataibo, amahuaca, kukama, yagua, and magütá mothers share a series of features. The melody is based on the Chachapoyan Christmas carol Niño Manuelito and the texts are adapted to the melody by a hexasyllabic line or by vowel lengthening and deletion. Mothers sing in high register, use falsetto voice, and employ a voice bilabial trill to sing the melody. Quechuisms are used, specifically waka “cow” is associated with the action of eating the baby or wawa. I propose that the carol Niño Manuelito circulated in the Ucayali-Amazonas network due to Franciscan missionary work and forced migrations during the first rubber boom (1879-1912); in turn, the melody was reinterpreted as a lullaby and then spread throughout this river network and adapted to the characteristics of the song present in the region. Finally, I discuss a second type of common traits proper of the lullaby as a musical genre such as diminutives, reduplications, the topic of a potential danger, and repetitions.

A mediados de la década de 1870, se establecieron misiones religiosas en las tolderías indígenas asentadas en el oeste y el sur de la provincia de Buenos Aires. A diferencia de intentos anteriores rechazados por los caciques, en esta oportunidad los jefes étnicos fueron activos propulsores del proyecto. Esa nueva disposición se debía a que, a partir del año 1862, se comenzó a proyectar la conquista militar del territorio indígena. Los caciques optaron por la búsqueda de un nuevo canal de diálogo e intermediación con el gobierno a través de la presencia de preceptores y misioneros.

Objective/Context: The initial decades following the Spanish foundation of Quito were pivotal for shaping its peri-urban spaces. Between 1534 and 1575, three colonization strategies were crucial for producing the space surrounding the colonial city of Quito: Hispanic municipal governance, asymmetrical alliances with indigenous authorities and evangelization. This article explores the intervention in the landscape of Añaquito, on the outskirts of the town of Quito, where distinct agricultural zones were demarcated alongside Christian landmarks and circumscriptions, and places of memory were recognized in association with the acknowledgment of indigenous jurisdictions. The production of this landscape is approached through colonial urban ideals, memory production, linked to colonial governance, and subsequent Christianization of the space. Methodology: The analysis is based on municipal council records, letters from the king or the Council of the Indies to the municipality, and documents regarding land disputes and jurisdictions held in the General Archive of the Indies in Seville. The analysis of these documents focuses on what they tell us about space. Originality: While the urban layout of Quito has been extensively examined, no studies emphasize the significance of peri-urban space. This study’s relevance lies in calling attention to the peri-urban space and demonstrating how Spanish colonization was projected physically and ideologically onto the landscape adjacent to the city, the peri-urban space, during its early stages. The multidimensional colonization of the Añaquito landscape shaped it physically and redefined its meaning. These contributions will undoubtedly shed light on the formation of peri-urban space in other colonial cities. Conclusions: The landscape produced in the plains neighboring the city of Quito, the peri-urban space, was shaped and provided with meanings due to various colonial strategies of domination. Objetivo/contexto: Las primeras cuatro décadas tras la fundación española de Quito fueron claves para la producción del espacio “periurbano”. En efecto, entre 1534 y 1575, tuvieron un peso gravitante tres estrategias coloniales de control para la formulación del espacio de transición entre la ciudad y el campo: la gobernanza municipal hispana, las alianzas asimétricas con las autoridades indígenas y la evangelización. Este artículo se ocupa de la intervención en el paisaje de Añaquito, a las afueras de la villa de Quito. Allí se demarcaron zonas agrícolas diferenciadas, se colocaron hitos (estacas de madera) y se demarcaron circunscripciones ligadas a la cristianización, además de reconocerse lugares de la memoria asociados a jurisdicciones indígenas. Metodología: Desde una perspectiva espacial, se analizan actas del Cabildo y cartas del rey o del Consejo de Indias al Cabildo, así como expedientes del Archivo General de Indias sobre disputas de tierras y jurisdicciones. Originalidad: Aunque la traza urbana de Quito ha sido ampliamente abordada, no hay estudios que resalten la producción del espacio “periurbano”. La relevancia de este trabajo reside no solo en identificar lo “periurbano” como significativo, sino también en mostrar cómo se desplegó física e ideológicamente la colonización española en sus inicios sobre el paisaje aledaño a la ciudad. La colonización multidimensional del paisaje de Añaquito no solo lo moldeó físicamente, sino que también lo resignificó. Estos aportes ofrecen pistas para la investigación de la formación del espacio “periurbano” en otras urbes coloniales. Conclusiones: El paisaje producido en la planicie aledaña a la ciudad de Quito, el espacio periurbano, se demarca y dota de significados como resultado de estrategias de dominación colonial. Objetivo/Contexto: As primeiras quatro décadas após a fundação espanhola de Quito foram fundamentais para a produção do espaço “periurbano”. De fato, entre 1534 e 1575, três estratégias de controle colonial desempenharam um papel fundamental na formulação do espaço de transição entre a cidade e o campo: a governança municipal hispânica, as alianças assimétricas com as autoridades indígenas e a evangelização. Este artigo trata da intervenção na paisagem de Añaquito, nos arredores da cidade de Quito. Foram demarcadas zonas agrícolas diferenciadas, estacas de madeira foram colocadas e circunscrições ligadas à cristianização foram feitas para demarcar o local, além do reconhecimento de lugares de memória associados a jurisdições indígenas. Metodologia: A partir de uma perspectiva espacial, analisamos as atas do Cabildo e as cartas do rei ou do Conselho das Índias para o Cabildo, bem como os arquivos do Arquivo Geral das Índias sobre disputas de terras e jurisdição. Originalidade: Embora o traçado urbano de Quito tenha sido amplamente discutido, não há estudos que destaquem a produção do espaço “periurbano”. A relevância deste trabalho não está apenas em identificar o “periurbano” como significativo, mas também em mostrar como a colonização espanhola inicial se desdobrou física e ideologicamente na paisagem ao redor da cidade. A colonização multidimensional da paisagem de Añaquito não apenas a moldou fisicamente, mas também a ressignificou. As contribuições apresentadas oferecem indícios para a investigação da formação do espaço “periurbano” em outras cidades coloniais. Conclusões: A paisagem produzida nas planícies que cercam a cidade de Quito, o espaço “periurbano”, é demarcada e dotada de significados como resultado de estratégias de dominação colonial.

In his infinite wisdom, god desired that there would be an unfathomable accidental inequality among human beings, expressed in the most varied psychologies, aptitudes, ways of being, gifts, tastes, lifestyles and so on, thus enabling them to more perfectly reflect His infinite attributes. This great diversity of qualities naturally tends to be realized and expressed through the emergence of a marked diversification of cultures. This cultural diversity – when imbued wich the spirit and light of the Gospel – constitutes an extraordinary and precios reflection of the beauties and perfections of the Creator.  The evangelization of peoples and civilizations must never lose sight of this important fact by seeking to impose on them a single, uniform and globalized culture. On the contrary, is should seek out – in the pre-existing culture of each people – the elements which constitute its specific “semina Verbi”, namely its unique qualities, assimilating them to the degree that they are in accordance wich the spirit of the Gospel, promoting their complete unfolding and development, and enriching and ennobling them in the light of Christ. Concomitantly, they should be purified of everything which constitutes the marks of original sin, since cultures, being the fruit of human action, are also subject to the laws that govern them therefore, the inculturation of the Gospel in specific people is not merely another element in its process of evangelization, but is, rather, the primary goal of this process, because a faith that is not transformed into culture is a faith that is not fully lived out. Furthermore, the expressions of beauty, in their myriad forms, become a rich and most efficacious means by which this people can contemplate and experience the splendors of Uncreated Beauty.

Abstract This article examines Filipino youth’s perspectives on faith and religion in relation to their readiness to undertake an “evangelizing mission” in both strict and broad senses. The study is contextualized within the quincentennial commemoration of Christianity in the Philippines and the country’s identity as the oldest Christian nation in the Asia-Pacific region - a status described by successive Popes as one of “evangelizing responsibility.” Survey findings indicate that Filipino youth are generally theistic, prayer-oriented, and, among Christian respondents, engaged or at least open to Scripture. Catholic participants demonstrate sacramental awareness. Nevertheless, the data reveal limitations in doctrinal formation and catechetical depth, suggesting that their potential as agents of evangelization requires further development in theological literacy and faith coherence on key issues addressed in the study.

A missionary religious tradition such as Christianity is distinguished from some other traditions by a commitment to the goal of converting others. However, the very nature of this goal and the norms that govern the successful realization of this goal are not often explored. In this article, I argue that evangelization can be undertaken for several distinct reasons, including epistemic reasons, particularly in cases in which evangelizers are aiming at the multivalent goal of fellowship. I argue that this account illuminates several possible models of mission, that it can provide resources for further evaluation and modeling of evangelical efforts, and that it might signify the need for theologically informed positions in the contemporary meta-epistemological debate about epistemic reasons.

En la segundad mitad del siglo xvi, la ejemplaridad cristiana se vuelve un tema sustancial en los trámites jurídicos de los caciques andinos. Este artículo pone el foco en los trámites realizados por dos caciques del Perú entre 1554 y 1575, para inquirir por qué, en sus relaciones de méritos, no representan sus inversiones materiales en lo sagrado para ser identificados por la jurisdicción real como “cristianos ejemplares”. La confrontación de los trámites echa luz sobre la construcción de normas implícitas para retratar a los caciques como cristianos, así como sobre los retos de su identificación como tales en la sociedad colonial. El entrelazamiento entre referencias propias de la cultura legal y política hispánica con alusiones a prácticas y criterios de legitimidad más antiguos permite ver cómo los caciques consiguieron reformular parte de sus antiguas costumbres en su vida religiosa cotidiana para reconciliar su nueva identidad de élites indígenas cristianas con su antiguo estatuto en las comunidades andinas. À partir de la seconde moitié du xvie siècle, le comportement chrétien exemplaire devient un topos dans les démarches juridiques des caciques andins. Cet article compare celles réalisées par deux caciques du Pérou entre 1554 et 1575. Il interroge pourquoi dans leurs relaciones de méritos les caciques n’allèguent pas de leurs investissements matériels dans le sacré afin d’être identifiés comme des « chrétiens exemplaires ». La comparaison des démarches permet d’éclairer les normes implicites qui guidaient le portrait chrétien des caciques ainsi que les enjeux liés à leur identification comme tels par les autorités coloniales. En outre, l’imbrication de références empruntées à la culture hispanique et d’allusions à des formes et critères de légitimité plus anciens illustre comment les caciques parvinrent à reformuler dans leur vie religieuse quotidienne une partie de leurs anciennes coutumes pour concilier leur nouvelle identité d’élites chrétiennes avec leurs anciennes fonctions de seigneurs andins. From the second half of the 16th century onwards, the argument of exemplary Christian behaviour became a common rhetorical tool in the Andean caciques’ legal procedures. This article compares the legal procedures initiated by two Peruvian caciques between 1554 and 1575. We inquire why they did not represent their material investments in the sacred in their relaciones de méritos, to be identified as Christians. Contrasting the different procedures sheds light on the implicit norms used to represent the caciques’ Christian lives. It also illustrates what is at stake behind their identification as “exemplary Christians” by the colonial authorities. Moreover, the entanglement of elements taken from the Hispanic legal and political culture with more ancient forms and criteria of legitimacy enlightens how two indigenous lords balanced a new identity as Christian elites with their previous function in Andean communities by reformulating prehispanic practices and customs in the everyday life of their parishes.

The growth of Charismatic Christianity is arguably one of the most significant religious developments of the past century. Originating as a Protestant renewal movement in the United States, it expanded throughout the twentieth century, establishing Pentecostal churches, inspiring renewal movements within traditional denominations, and fundamentally reshaping Evangelical Christianity. While its theological and social features have been widely examined, the role of worship music remains a relatively understudied aspect of Charismatic life, despite its centrality in contemporary Christian practice. Situated within the framework of international migration and based on research in Slovenia, this article explores Contemporary Christian Music (CCM), particularly contemporary worship music (CWM), as a transnational vehicle of Charismatic and Evangelical Christianity. Drawing on semi-structured interviews and a qualitative analysis of a public database of translated songs, the study surveys CWM in Slovenia and discusses the homogenization of worship styles and the marginalization of local CWM production. The article concludes by reflecting on the notion of interdenominational homogenization in worship music.

In post-December Romania of 1989, after the fall of the communist regime, the presence of Christian Churches or groups in the public space became possible again. As a majority Church, the Romanian Orthodox Church (ROC) considered itself entitled to initiate new evangelization activities. At the same time, from the perspective of Western missionary groups, Romania was a terra missionis, which triggered a new wave of hetero-Orthodox missionary projects. Over the course of the last three decades, inter-Christian relations in Romania have gone through conflict, common witness and even dialogue. The primary objective of this research is to offer a revised understanding of the “new evangelization” paradigm in Romania in the late 20th and the beginning of the 21st centuries, from a missiological perspective, considering the Romanian Orthodox–Evangelical relations. This research will also critically present the most important moments of the Christian dialogue, which moved from conflict to common witness and even to official and unofficial dialogue.

This paper examines the representation of the Last Judgement painted by Tadeo Escalante in the eighteenth century in the Church of Huaro, Cusco, and raises a central question: During the colonial period, was there a theological approach to evangelization that avoided the use of terror as its primary means of communicating the faith? The study proposes a hermeneutical approach aimed at uncovering the theological assumptions underlying this catechetical model, partially revisiting the theology articulated in the Spiritual Exercises of St. Ignatius of Loyola. It argues that this theology, shaped within the context of the Counter- Reformation, offers meaningful alternatives to the dramatization of terror by articulating a more nuanced understanding of hell that diverges from the dominant catechetical discourse of the time. The analysis begins with an examination of the symbolic framework of Escalante’s fresco and the affective state elicited by terror. It then addresses the emergence of anguish from a phenomenological perspective, seeking to clarify its significance. Finally, the paper outlines a hermeneutical and theological inquiry that contrasts the anguish generated by traditional representations of hell with a more intuitive and germinal theological vision. Este artículo examina la representación del juicio final pintada por Tadeo Escalante en el siglo XVIII en la iglesia de Huaro, Cusco, y plantea una pregunta central: ¿existía en la colonia una alternativa teológica para la evangelización que no recurriera al terror como principal herramienta para transmitir la fe? El estudio propone un enfoque hermenéutico orientado a poner en evidencia los supuestos teológicos que subyacen a este modelo catequético, revisitando parcialmente la teología articulada en los Ejercicios espirituales de san Ignacio de Loyola. Se sostiene que dicha teología, configurada en el contexto de la Contrarreforma, ofrece alternativas significativas a la dramatización del terror al articular una comprensión más matizada del infierno, que se aparta del discurso catequético dominante de la época. El análisis comienza con un examen del marco simbólico del fresco de Escalante y del estado afectivo suscitado por el terror. A continuación, aborda la emergencia de la angustia desde una perspectiva fenomenológica, buscando esclarecer su significado. Finalmente, esboza una indagación hermenéutica y teológica que contrapone la angustia generada por las representaciones tradicionales del infierno con una visión teológica más intuitiva y germinal.