This vast three-volume Encyclopedia offers more than 4000 entries on all aspects of the dynamic and exciting contemporary cultures of Latin America and the Caribbean. Its coverage is unparalleled with more than 40 regions discussed and a time-span of 1920 to the present day. "Culture" is broadly defined to include food, sport, religion, television, transport, alongside architecture, dance, film, literature, music and sculpture. The international team of contributors include many who are based in Latin America and the Caribbean making this the most essential, authoritative and authentic Encyclopedia for anyone studying Latin American and Caribbean studies. Key features include: * over 4000 entries ranging from extensive overview entries which provide context for general issues to shorter, factual or biographical pieces * articles followed by bibliographic references which offer a starting point for further research * extensive cross-referencing and thematic and regional contents lists direct users to relevant articles and help map a route through the entries * a comprehensive index provides further guidance.

What does theology have to do with sociology? Do the social sciences in general provide helpful assistance to theologians? Does theology have anything to contribute to social theory? This compendium of essays attempts to address such questions. In so doing, it confronts assumptions about how academic disciplines are best articulated, whether within their own airtight frames or in dialogue with one another. The essays in the first half of the book accomplish this from historical and methodological perspectives, while the remaining essays present case studies or constructive proposals for how theology might engage the social sciences in productive ways. For those particularly interested in the ongoing development of theologies of liberation, this book will be timely. The essays, reflecting a definite international flavor, are written in honor of Lee Cormie, a long-standing advocate of what he calls the "new voices" in theology that have irrupted in the wake of Vatican II. Cormie has spent over three decades teaching theologies of liberation at the Toronto School of Theology on the campus of the University of Toronto. This book continues the many conversations that his teaching has provoked.

Spanish America has produced numerous "folk saints" -- venerated figures regarded as miraculous but not officially recognized by the Catholic Church. Some of these have huge national cults with hundreds -- perhaps millions -- of devotees. In this book Frank Graziano provides the first overview in any language of these saints, offering in-depth studies of the beliefs, rituals, and devotions surrounding seven representative figures. These case studies are illuminated by comparisons to some hundred additional saints from contemporary Spanish America. Among the six primary cases are Difunta Correa, at whose shrines devotees offer bottles of water and used auto parts in commemoration of her tragic death in the Argentinean desert. Gaucho Gil is only one of many gaucho saints, whose characteristic narrative involves political injustice and Robin-Hood crimes on behalf of the exploited people. The widespread cult of the Mexican saint Nino Fidencio is based on faith healing performed by devotees who channel his powers. Nino Compadrito is an elegantly dressed skeleton of a child, whose miraculous powers are derived in part from an Andean belief in the power of the skull of one who has suffered a tragic death. Graziano draws upon site visits and extensive interviews with devotees, archival material, media reports, and documentaries to produce vivid portraits of these fascinating popular movements. In the process he sheds new light on the often fraught relationship between orthodox Catholicism and folk beliefs and on an important and little-studied facet of the dynamic culture of contemporary Spanish America.

The largest group of indigenous people in the Bolivian Amazon, the Mojos, has coexisted with non-Natives since the late 1600s, when they accepted Jesuit missionaries into their homeland, converted to Catholicism, and adapted their traditional lifestyle to the conventions of mission life. Nearly two hundred years later they faced two new challenges: liberalism and the rubber boom. White authorities promoted liberalism as a way of modernizing the region and ordered the dismantling of much of the social structure of the missions. The rubber boom created a demand for labor, which took the Mojos away from their savanna towns and into the northern rain forests. Gary Van Valen postulates that as ex-mission Indians who lived on a frontier, the Mojos had an expanded capacity to adapt that helped them meet these challenges. Their frontier life provided them with the space and mind-set to move their agricultural plots and cattle herds, join independent indigenous groups, or move to Brazil. Their mission history gave them the experience they needed to participate in the rubber export economy and the politics of white society. Van Valen argues that the indigenous Mojos also learned how to manipulate liberal discourse to their advantage. He demonstrates that the Mojos were able to survive the rubber boom, claim the right of equality promised by the liberal state, and preserve important elements of the culture they inherited from the missions.