No description available.

After emerging from the central Peruvian Andes in the 1950s, the israelita religious movement has expanded across Latin America and beyond, reaching the urban centers of the Global North. The growth of the Peruvian israelitas makes part of a regional trend that has transformed the Latin American religious field. A decline in Catholic adherence has benefited the rise of a diversity of protestant faiths that, within a few decades, have secured large followings as well as economic, media and political power. These transformations contradict theories of secularization that posit the decline of religion as concomitant with processes of modernization. This research project aims to provide insight on how the expansion of the israelita religious movement prompts alternative ways to think about modernity and contemporary religiosity. Through an interpretative qualitative exploration of the israelita presence in two spaces considered to be quintessential products of modernity, the Internet and a European cultural capital, Barcelona, this project identifies some of the characteristics that have facilitated the religious movement’s expansion and adaptation to different environments. The examination of the processes of transmission that underlie the israelitas’ expansion also motivate a consideration of the innovations and transformations that have taken place in the israelita faith, particularly after the death of their founder and leader, Ezquiel Ataucusi Gamonal, in 2000. / Tras surgir en los Andes centrales de Perú en la década de 1950, el movimiento religioso israelita se ha expandido por toda América Latina y más allá, instalándose en los centros urbanos del Norte Global. El crecimiento de este movimiento religioso peruano forma parte de una tendencia regional que ha transformado el campo religioso latinoamericano. El declive de la adhesión católica ha beneficiado el auge de una diversidad de confesiones protestantes que, en pocas décadas, han conseguido un gran seguimiento, así como poder económico, mediático y político. Estas transformaciones contradicen las teorías de la secularización que plantean el declive de la religión como parte de los procesos de modernización. Este proyecto de investigación explora la expansión del movimiento religioso israelita y propone que esta expansión suscita formas alternativas de pensar la modernidad y la religiosidad contemporánea. A través de un trabajo cualitativo e interpretativo enfocado en la presencia israelita en dos espacios considerados como productos por excelencia de la modernidad, el Internet y Barcelona, una capital cultural europea, este proyecto identifica algunas de las características que han facilitado la expansión del movimiento religioso israelita y su adaptación a diferentes entornos. El análisis de los procesos de transmisión que subyacen el crecimiento de los israelitas motiva también consideraciones acerca de las innovaciones y transformaciones que han tomado lugar en la fe israelita, especialmente tras la muerte de su fundador y líder, Ezquiel Ataucusi Gamonal, en el año 2000. / Après avoir émergé au cœur des Andes péruviens en 1950, le mouvement religieux israelita s’est répandu à travers toute l’Amérique latine ainsi qu’au-delà de la limite Nord/Sud, jusqu’aux grands centres urbains du Nord. La croissance des israelitas péruviens fait partie d’une tendance régionale qui a transformé le champ du religieux en Amérique latine. Le déclin aigu du Catholicisme a bénéficié l’émergence fulgurante d’une multitude de courants protestants qui ont pu rapidement amasser des fidèles ainsi que du pouvoir économique, médiatique et politique. Une telle transformation du champ religieux contredit les théories de la sécularisation, lesquelles considèrent la diminution de la religiosité comme faisant partie des processus de la modernisation d’une société. Ce mémoire explore la manière dont l’expansion du mouvement religieux israelita génère des visions alternatives de la modernité et de la religiosité contemporaine. L’analyse qualitative et interprétative déployée dans le cadre de ce travail prend comme cas d’étude deux manifestations de religiosité israelita qui prend lieu dans des espaces considérés comme typiquement modernes : les réseau sociaux et Barcelone, une métropole européenne. Cette analyse permet d'identifier des caractéristiques qui ont permis l’expansion des israelitas et leurs mécanismes d’adaptation. En examinant les processus de transmission du mouvement israelita, ce mémoire décrit aussi des innovations qui ont eu lieu au sein de la doctrine et de la foi israelita, qui ont été marquées par la mort en 2000 d’Ezequiel Ataucusi Gamonal, le prophète et chef spirituel des israelitas.

This dissertation on "Archaeology and the Israelite Cult" covers a period of ca. I 000 years, dating from the time of the Hebrew patriarchs ca.l950 B.C.E. to the end of the monarchy which is given as ca. 950 B.C.E. The archaeological findings are related to five significant and major excavation sites in Palestine which have been found to embrace the time span under consideration and point in many ways to the practice of the Israelite or Canaanite cult. These five sites are:- a) The Bull Site b) Kuntillet Ajrud c) The Fortress- Sanctuary at Arad d) Shechem e) Megiddo The writings of the Israelite cult are scant and commence mainly with the patriarchs. The time of Abraham and his recognition of a monolatrous god. The beginning of the complex Y ahwistic cult introduced by Moses in the Sinai Desert, following Israelite escape from Egypt. The Israelite cultic practices, which are now considered to be syncrestic, are discussed where they relate to biblical texts and archaeological findings of confirmation. / Biblical and Ancient Studies / M.A. (Biblical Studies)

This dissertation on "Archaeology and the Israelite Cult" covers a period of ca. I 000 years, dating from the time of the Hebrew patriarchs ca.l950 B.C.E. to the end of the monarchy which is given as ca. 950 B.C.E. The archaeological findings are related to five significant and major excavation sites in Palestine which have been found to embrace the time span under consideration and point in many ways to the practice of the Israelite or Canaanite cult. These five sites are:- a) The Bull Site b) Kuntillet Ajrud c) The Fortress- Sanctuary at Arad d) Shechem e) Megiddo The writings of the Israelite cult are scant and commence mainly with the patriarchs. The time of Abraham and his recognition of a monolatrous god. The beginning of the complex Y ahwistic cult introduced by Moses in the Sinai Desert, following Israelite escape from Egypt. The Israelite cultic practices, which are now considered to be syncrestic, are discussed where they relate to biblical texts and archaeological findings of confirmation. / Biblical and Ancient Studies / M.A. (Biblical Studies)