recognizing increasing religious pluralism to analyze the reculturation processes
among evangelical and Pentecostal groups that have produced novel expressions
of Mexican Protestantism. Carlos Garma Navarro, for example, found that
evangelicals serve as a source of resistance to the power of local caciques, thus
contributing to alternative forms of political organization. Renée de la Torre,
in her (1995) study of The Light of the World Church, explored how a model
of life that emerged from this Mexican evangelical church functions as a ‘total
institution’, an urban model that governs the day-to-day identity and political
actions of the faithful. José Luis Molina (2000) analyzed the way in which
Jehovah’s Witnesses interact with Mexican nationalism in schools.
Several themes are prominent in studies of Protestantism: diffusion and
conversion (Hernández and Molina 2003; Zalpa 2002); classification of
denominations (Garma 1989, Fortuny 2001); Protestant relations with State
and society, especially as regards the 1992 constitutional frame for State/church
relations (Ruiz 1998, Hernández 2001); the roles of women in NRMs (S. Ortiz
1999; Marcos 2000; Juárez Cerdi 2004); and intolerance and interreligious
conflicts, for example, the bloody conflict in Chiapas (Robledo 1987; Aramoni
and Morquecho 1999).Emerging issuesBeginning in the mid 1990s, the academic study of religion started exploring
the presence of new religious movements in Mexico. Elio Masferrer Kan’s
influential collection (1995b) both continued the established line of study of
confessional plurality in Mexico and addressed new developments in the
religious field: for example the influence of the Age of Aquarius among
Catholics (Gutiérrez Zúñiga 1995); religious dimensions of horse racing among
the Children of God (Lagarriga 1995, Masferrer Kan 1995a); Christianity on
the Internet (Segato 1995); and the Raelian (UFO) Movement (Smucler
Rosenberg 1995). The first extensive study of NRMs and New Age spirituality
in Mexico was carried out by Cristina Gutiérrez Zúñiga (1996) in the city of
Guadalajara. Patricia Fortuny’s pioneering study of ‘Believers and Belief in
Guadalajara’ (1999) broke with institutional conceptions of religion, using
surveys to explore the extent of Eastern and New Age religious influences
among Catholics.
With the end of the millenium, the study of religious phenomena turned to
contemporary cultural transformations found in popular piety. This work
contributed to the recognition of the dynamism, plurality, and heterodoxy of
the Catholic religious field. It also explored what might be called nativist
religiosities, syncretistic expressions of both native and foreign elements: e.g.
Trinitarian Marian Spiritualism, where popular indigenous magic mixes with
Kardecist spiritualism (Lagarriga 1991); the mexicanidad movements that seek280
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