This dissertation is looking at quilombo grassroots land and identity politics as they transpire in a compound of Black rural communities in the north of the state of Maranhão, Brazil. One of the main questions this thesis asks is: How do communities mobilise resources in defence of their territories when formal means of establishing land claims have been exhausted? Based on ethnographic research conducted over fifteen months my analysis delves into strategies employed by peasant groups for the assertion of their collective land ownership. This assertion taps into specific ethno-racial legislation and it is especially directed towards Evangelical Christians, whom the majority of Catholic quilombola residents regard as their territorial and religious antagonists. This thesis's broadest argument is that this territorial defence mainly materialises through two streams of action: religious and cultural grassroots activism. It is argued that creative uses and articulations of cultural and religious practices, and the creation of a network of alliances, transpire as the most relevant means of 'informal' community politics. More specifically, I argue that local ceramic production (intrinsically attached to notions of a 'quilombo heritage') and religious festivities in honour of the local patron saint contribute to the preservation of a specific quilombo territoriality. In the ethnographic context examined, this territoriality is inherently attached to popular Catholicism and notions of quilombola cultural identity. Employing approaches from agrarian, peasant politics, quilombo, and heritage studies, this dissertation seeks to illuminate the dynamic relation between local perceptions of land and territoriality in the 'lands of Santa Teresa'. Overall, this thesis aims at contributing to those studies that explore the diversity and creativity of politics 'from below'.

Thesis advisor: Richard Lennan / A number of theologians claim that the church has not tapped into the fullness of Vatican II’s teaching on the sensus fidelium. As an attempt to address that concern, this dissertation examines the teaching authority of the laity as a key element in the expression of the sensus fidelium in the church. It argues for a fuller realization of Vatican II’s emphasis on the laity’s participation in Christ’s prophetic office. It proposes a three-part lay hermeneutic (hermeneutic of everyday life, hermeneutic of desire, and hermeneutic of trust) as a relevant, authoritative framework for discerning the sensus fidelium, of which Filipino popular Catholicism is a living expression. This dissertation employs a method that is primarily critical, hermeneutical and practical. It is structured in two parts: the first two chapters establish the theological underpinnings of the study, while the last three chapters focus on the laity, their sense of the faith, their reception process, their lived faith expressed through popular Catholicism, and their participation in the prophetic office of Christ. Through an analysis of the laity’s sensus fidei as an integral dimension in the discernment of the sensus fidelium, this dissertation emphasizes that authority in the church derives from all its members and that the interpretation of faith is a process that invites the participation of all the baptized as sharers in Christ’s prophetic function. In such a church, not only the ordained, but the laity, equally belong to the guild of interpreters of God’s revelation. The laity possess a teaching authority that contributes significantly to the life of the church. / Thesis (PhD) — Boston College, 2015. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Made available in DSpace on 2016-08-10T10:36:44Z (GMT). No. of bitstreams: 1 Flavia Simonassi.pdf: 454275 bytes, checksum: 3e1fa6bd0ae9863b37b16b561f0ca646 (MD5) Previous issue date: 2005-08-09 / This study s main goal is - wihtin the context of June Festivities of the Saint John the Baptist Catholic Community of Jardim Bela Vista, city of Goiania, state of Goias - to understand how Catholicism, through the institution of a biblical-catholic culture influences the behavior of actors within the context of a traditional Saint John celebration. By recreating symbols an rituals and giving new meaning to others, the Church s agents move the true meaning away from the Saint John festivities the one in which folklore, popular Catholicism, symbols and pagan rituals prevail and introduce a new meaning based on the principles the official Catholicism. Then, it places Catholic masses as the most important rituals of the festivities, reducing the folklore to a very little expression in face to all the liturgy that occurs during the nine days of celebration. With a purifying speech, the Church s agents try to reduce the presence of popular Catholicism and folklore by selecting the few symbols and rituals that must remain in the festivities. The priest and the church pastoral representatives are the ones who define the limits of religion, determining popular events, which symbols and rites may be retained by the memory. In spite of the dispute between official and popular Catholicism (the later in the memory of the popular religion agents) and the hegemony of the first within the present context of the festivity, one can observe that it is not only a Church celebration although there are efforts to believe so but also a festivity popular Catholicism, which although shy, resists changes and survives in the minds of older people, searching for support in traces not destroyed by updated Catholics. And to understand how religion operates within this system of representations, beliefs and expressed values implies in dealing with speeches of different groups, rituals and symbols that are recreated until they reach a cultural system representing: a Romanized expression of a popular festivity. / Esse estudo propõe, no contexto da Festa Junina da Comunidade Católica de São João Batista do Jardim Bela Vista de Goiânia-Goiás a busca do seguinte objetivo: compreender como a religião católica, através da instituição de uma cultura bíblico-católica influencia o comportamento dos atores e autores no contexto tradicional -local de uma festa de São João. Ao (re)criar símbolos e rituais e (re)significar outros, os agentes da igreja deslocam o verdadeiro sentido das festas de São João aquele em que o folclore e o catolicismo popular predominam e igualmente os símbolos e ritos pagãos e introduz um novo sentido fundamentado nos preceitos do catolicismo oficial. Para tanto, coloca as missas católicas como os rituais mais importantes dentro da festa, fazendo com que o folclore e o catolicismo popular se reduzam a uma tímida expressão diante de toda a liturgia que impregna os nove dias de comemorações. Com um discurso purificador , os agentes da igreja tentam reduzir a presença do catolicismo popular e do folclore selecionando os poucos símbolos e rituais que devem permanecer na festa, de modo que o padre e as representantes das pastorais da igreja é quem alargam os limites da religião determinando as ocorrências populares e os símbolos e ritos que devem ser resgatados pela memória. Apesar da disputa entre catolicismo oficial e popular (este último na memória dos agentes da religiosidade popular) e a hegemonia do primeiro sobre o segundo no contexto da festa no tempo presente, pode-se observar que não existe só a festa da Igreja - apesar dos esforços para que isso aconteça - mas também a festa do folclore e do catolicismo popular, que, mesmo tímida, resiste as mudanças e sobrevive na memória dos mais antigos apoiando-se nos vestígios que os católicos esclarecidos não apagaram. E, compreender como a religião opera dentro desse sistema de representações, crenças e valores expressos implica em abranger os discursos dos diferentes grupos, bem como as ações rituais e os símbolos que são criados e (re)criados até que cheguem ao sistema cultural que aos nossos olhos se apresenta: Uma expressão romanizada de uma festa popular.

Submitted by admin tede (tede@pucgoias.edu.br) on 2016-11-22T12:37:03Z No. of bitstreams: 1 CLÁUDIA MARIA RABELO.pdf: 5458770 bytes, checksum: c1c16d66c9c61350e557bdc4b3a367d7 (MD5) / Made available in DSpace on 2016-11-22T12:37:03Z (GMT). No. of bitstreams: 1 CLÁUDIA MARIA RABELO.pdf: 5458770 bytes, checksum: c1c16d66c9c61350e557bdc4b3a367d7 (MD5) Previous issue date: 2016-09-16 / The objective of this work is reflect about the theme Catholicism Popular before the neoliberalism installation process in Brazilian society. Focused on the connexion of Market and Devotion, analyzes the theme observing through the recent transformations in the feast of the Divine Eternal Father in Trindade, Goiás. In this context, seeks the answer of the question why does the religion in this contradictory world, mixture between Faith, Sacred and market. Then, it perceives that Religion remains because people search in the answers for your insecurity and anguish. The research reveals the confirmation of the Bourdieu’s thought (1998), the Religion exercises structuring, legitimating and justificating functions of the society and exercises social functions that legitimizes the arbitrary. This fact is reseach in Devotion of Divine Eternal Father in your recents transformations. / Este trabalho reflete sobre a temática do Catolicismo Popular diante do processo de instalação do neoliberalismo na sociedade brasileira. Voltado à relação do Mercado com a devoção, analisa o tema por meio de observações através das transformações recentes na Festa do Divino Pai Eterno em Trindade, Goiás. Neste contexto, procura-se responder ao questionamento como a religião se mescla ao mercado neste mundo contraditório a partir do estudo de uma devoção com forte apelo popular. Veremos como as estratégias mercadológicas e a mídia impactaram a festa em suas transformações recentes. A Pesquisa revela, assim, a procedência do pensamento de Bourdieu (1998), segundo o qual a Religião cumpre funções estruturadoras, legitimadoras e justificadoras da sociedade, além de que, também, cumpre funções sociais que legitimam o arbitrário. Com base neste autor, veremos os interesses institucionais e os dos devotos que frequentam o santuário do Pai Eterno em Trindade, Goiás.

Made available in DSpace on 2016-04-25T19:20:36Z (GMT). No. of bitstreams: 1 Jose Rocha Cavalcanti Filho.pdf: 3202943 bytes, checksum: f9e1dd983e47b0afd0d9291e334ae394 (MD5) Previous issue date: 2015-06-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis focuses on a region of the semi-arid northeast, Cabaceiras, State of Paraíba, which experiences the relentless struggle of its inhabitants seeking to survive on scarce water in long periods of drought. In their worship, dreaming of water and being tormented by the drought, they resist and go on building something that strengthens their faith and hope: a popular religiousness in the bosom of Catholicism. We studied the northeastern semi-arid and the drought/water binomial, the religious heritage in the wilderness between cultural tradition and the symbolic negotiation, Cabaceiras, its histories and stories. Finally, drought and the yearning for water in building popular Catholic religiousness in the region. It was found that it is a biomic religiousness that is impregnated by the savanna biome, the climate, penitence and at the same time devotion, family, prophesy - building and rebuilding itself constantly among the elements / A tese focaliza uma região do semiárido nordestino, Cabaceiras, Estado da Paraíba, que vivencia a luta sem trégua de seus habitantes em busca de sobreviver na escassez de água nos longos períodos de estiagem. Na veneração, no sonho pela água e no tormento produzido pela seca, eles resistem e vão construindo algo que fortalece sua fé e esperança: uma religiosidade popular no seio do catolicismo. Foram trabalhados o semiárido nordestino e o binômio seca/água, o patrimônio religioso no sertão entre a tradição cultural e a negociação simbólica, Cabaceiras, suas histórias e estórias; enfim, a seca e o anseio pela água na construção de uma religiosidade popular católica naquela região. Constatou-se que se trata de uma religiosidade biômica , isto é, impregnada pelo bioma da caatinga, climática, penitencial e ao mesmo tempo festiva, devocional, familiar, profética, fazendo-se e refazendo-se constantemente em meio às intempéries

This dissertation applies ethnographic research to answer a question in the field of religious studies: to what degree does the prevailing world religions paradigm illuminate the interpretation of religious material that cannot easily be fit into a single major religious tradition. Indian Catholicism generally and Tamil Catholicism in particular have been deeply neglected both by scholars of India (who generally assume that Christianity in India is a "foreign" religion more-or-less indistinguishable from the Christianity of European missionaries) and by theologians and historians of Christianity (who often treat non-Western expressions of Christianity as somehow "compromised" by influence from alien religions such as Hinduism). By interrogating the early modern origins of the world religions paradigm and questioning its applicability to the particular case of Tamil Popular Catholicism, I intend to bring about a shift within religious studies and allied theological fields that will allow popular Catholicism to take a more central place within scholarship. The major issue I pursue in this dissertation is the manner in which European expectations about the nature of Christianity as a world religion impede the understanding of non-conforming expressions of Christianity, such as Tamil Popular Catholicism. My primary research agenda is a matter of ethnographically surveying a representative Tamil Catholic site to determine the characteristics of Tamil Popular Catholicism which most differentiate it from European expectations, and later to integrate these these findings with the theological self-definition of Catholic Christianity. Methodologically, my approach combines ethnography with oral history, aiming at a "thick description" of Tamil Popular Catholicism in its various manifestations which can be later used as a basis for theological reflection. Drawing on extensive field research at the St. Antony Shrine at St. Mary's Co-Cathedral in Chennai, I argue that popular, non-Western expressions of Christianity in Tamil Nadu differ from elite interpretations primarily with respect to the questions of exclusivity, openness to other communities, and the place of "magical" or supernatural healing traditions. There are concrete social and political consequences to the proliferation of Western religious categories in India, namely, the unraveling of the previously integrated Tamil religious culture into separate "Catholic" and "Hindu" identities and the social and political marginalization of Tamil Catholics. At the St. Antony Shrine, the local expression of Tamil Popular Catholicism defies description in terms of the prevailing world religions paradigm, which differentiates absolutely between "Christianity" and "Hinduism" and posits the existence of two hermetically-sealed religious communities ("Catholic" and "Hindu") where I argue there is but one (the popular religion of the Tamil people, in which "Hindu" and "Catholic" differ primarily by virtue of caste rather than religious classification or practice). The usual strategy within the world religious paradigm for describing non-conforming Catholic sites is to appeal to the concept of "syncretism," which refers to the mixture of two or more of the world religions into an incoherent third. This term carries heavy pejorative overtones and marginalizes religious phenomena so described, redirecting scholarly attention to religious phenomena that can be described using existing categories. By demonstrating how Western religious categories impede the understanding of a typical, non-eccentric Asian site, I show that the prevailing categories used by Western scholars to analyze religions are Orientalist in origin and logic and in need of drastic redefinition, which I provide in my conclusions by taking recourse to a premodern, Augustinian construction of "religion" which rejects the pluralization of "religions" in favor of a singular definition, circumventing the theological charge of "syncretism" and the legitimization of nationalist or communalist factions formed on the basis of pluralized religious identities.

CARNEIRO, Leonardo Lima Vasconcelos. Belo Monte: religiosidade e luta no sertão semiárido. 2013. 105f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2013. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-03-21T12:42:03Z No. of bitstreams: 1 2013-DIS-LLVCARNEIRO.pdf: 4041031 bytes, checksum: c8ce81b97187a7b011ecc7220ba0059d (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-03-21T12:42:47Z (GMT) No. of bitstreams: 1 2013-DIS-LLVCARNEIRO.pdf: 4041031 bytes, checksum: c8ce81b97187a7b011ecc7220ba0059d (MD5) / Made available in DSpace on 2014-03-21T12:42:47Z (GMT). No. of bitstreams: 1 2013-DIS-LLVCARNEIRO.pdf: 4041031 bytes, checksum: c8ce81b97187a7b011ecc7220ba0059d (MD5) Previous issue date: 2013 / Despite the vast and diverse bibliography and academic production about the movement led by Antonio Conselheiro in the backlands of Bahia, there are still gaps and issues to be completed and unveiled and even other interpretations to be made. Religious dimension, for example – a fundamental element of the genesis and structuring of Canudos – needs further studies. The wrong way with that aspect was approached by our literary tradition and even by latest intellectuals is a proof of this shortage. As a result of these perceptions, the movement of Belo Monte is still rated by many as a manifestation of "millenarianism" or "messianism", an interpretation can not be sustained from closer examination of the phenomenon. Through a conjunctural analysis of the historical period in which the Belo Monte community emerged – including social, political, economic and cultural – the study of the training and the specifics of catolicismo popular sertanejo, and finally, through a consistent examination of religious dimension of the social phenomenon in question, with this work I seek to better understand Canudos, contributing to uncover aspects of its genesis, and especially of its religiosity. / Apesar da existência de vasta e diversificada bibliografia e produção acadêmica sobre o movimento liderado por Antonio Conselheiro no sertão baiano, ainda há lacunas e questões a serem preenchidas e desvendadas e, até mesmo, outras interpretações a serem realizadas. Sua dimensão religiosa, por exemplo, – elemento fundamental da gênese e estruturação de Canudos – ainda carece de maiores estudos. A forma equivocada com que esse aspecto foi abordado por nossa tradição letrada e até mesmo por estudiosos mais recentes, é uma prova dessa carência. Como consequência dessas percepções, o movimento de Belo Monte continua sendo classificado por muitos como uma manifestação de “milenarismo” ou “messianismo”, interpretação essa que não se sustenta a partir de exame mais minucioso do fenômeno. Por meio de uma análise conjuntural do período histórico em que emergiu a comunidade de Belo Monte – incluindo aspectos sociais, políticos, econômicos e culturais –, do estudo da formação e das especificidades do catolicismo popular sertanejo e, por fim, mediante um exame consistente da dimensão religiosa do fenômeno social em questão, busco com este trabalho melhor compreender Canudos, contribuindo para descortinar aspectos de sua gênese e, principalmente, de sua religiosidade.

Submitted by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-02-07T11:40:47Z No. of bitstreams: 2 Dissertação - Fabíola Guimarães Melo - 2017.pdf: 18557790 bytes, checksum: 55376e3fea0e8e50dfc365dbcb715200 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-02-07T11:44:31Z (GMT) No. of bitstreams: 2 Dissertação - Fabíola Guimarães Melo - 2017.pdf: 18557790 bytes, checksum: 55376e3fea0e8e50dfc365dbcb715200 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-02-07T11:44:31Z (GMT). No. of bitstreams: 2 Dissertação - Fabíola Guimarães Melo - 2017.pdf: 18557790 bytes, checksum: 55376e3fea0e8e50dfc365dbcb715200 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-10-18 / The present work aims to present Feast of the Divine Holy Spirit in Campo Alegre - GO, through the dimension of the oral tradition of its revelers, passed on by the memory of the voice of those who sing their hymns, or in the photographic images made by the participants themselves this manifestation. In this sense the work was developed in three parts. In the first one we present a discussion about the oral dimension of the culture expressed in the folia's songs, which mark the whole accomplishment of the ritual. In the second part we use the photos from the collection of the folio José Dourado, which records all the moments of the revelry and all parts of its ritual. We analyze these images trying to describe the steps of the revelry through the photographer's gaze. In the third part we present, in annex, a booklet with the description of the hierarchy, symbols and ritual moments of Folia to be used as teaching material in the 5th grade of elementary school. The aim is for this material to bring children closer to local history and traditions. / O presente trabalho tem como objetivo apresentar a Folia do Divino Espírito Santo em Campo Alegre – GO, por meio da dimensão da tradição oral de seus foliões, repassadas pela memória na voz dos que cantam os seus hinos, ou nas imagens fotográficas realizadas pelos próprios participantes desta manifestação. Nesse sentido o trabalho foi desenvolvido em três partes. Na primeira delas apresentamos uma discussão sobre a dimensão oral da cultura expressa nos cantos da folia, que marcam toda a realização do ritual. Na segunda parte utilizamos as fotografias do acervo do folião José Dourado, que registra todos os momentos da folia e todas as partes do seu ritual. Analisamos estas imagens procurando descrever os passos da folia por meio do olhar do fotógrafo. Na terceira parte apresentamos, em anexo, um livreto com a descrição da hierarquia, dos símbolos e momentos rituais da Folia para ser utilizado como material didático na 5.ª série do ensino fundamental. O objetivo é que esse material sirva para aproximar as crianças da história e das tradições locais.

Made available in DSpace on 2016-03-15T19:48:54Z (GMT). No. of bitstreams: 1 Elizabeth Parente Costa.pdf: 2621270 bytes, checksum: 442beed6d4b78ecbb4b7eb76a635dcc7 (MD5) Previous issue date: 2009-08-17 / This work aims to study the practice of popular medicine in rural center, which means, a nonurbanized study at Sobral city in the state of Ceara. We can tell that the city has a mix of rural and urban zone, because they have health care centers and part of the city is asphalted. As a source of research, we have visited two neighborhoods: Terrenos Novos and Sumaré, which we noticed a strong presence of women who uses religious and traditional concepts in treatment of malnutrition, leprosy and tuberculosis - pathologies which are very common in communities of poor sanitation and low levels of schooling. This religious and traditional concept is transmitted by women who are blessed by the divine grace and pass through prays. The bless can be in children or adults. These are the sanctifiers. By the religiosity, the women engaged in the popular medicine were included into the PSFFHP (FHP - Family Health Program) as ANFS (NFHA Non-Formal Health Agents). The council created the self-stimulation of the local culture as disease prevention. / O presente trabalho visa estudar a prática da medicina popular em um centro rural, ou melhor, não - urbanizado, na cidade de Sobral, CE, digamos que uma mescla de zona rural e urbana, pelo fato da região ter posto de saúde e parte dela ser asfaltada. Pegamos como fonte de pesquisa dois bairros: Terrenos Novos e Sumaré, onde notamos a forte presença de mulheres que usam conceitos tradicionais e religiosos no tratamento da desnutrição, hanseníase e tuberculose. Patologias muito freqüentes em comunidades precárias de saneamento básico e com baixo nível de escolaridade. Esse conceito tradicional e religioso é transmitido por mulheres que recebem a graça divina e passa por meio de orações, seja em crianças ou em adultos, estas são as benzedeiras. Essas mulheres que exercem a medicina popular, por meio da religiosidade foram inclusas no PSF (Programa de Saúde da Família), como ANFS (Agentes Não Formais de Saúde), o município provocou a auto-estimulação da cultura local como forma de prevenção das doenças.

Esta dissertação tem por objetivo analisar o movimento da Serra do Rodeador, onde homens e mulheres livres e pobres, em sua maioria mulatos e trabalhadores rurais, se organizaram em Irmandade nas brenhas de Bonito, no sertão da Província de Pernambuco, nos primeiros anos do século XIX. Identificados por nós como rebeldes-devotos, ou seja, rebeldes no que tange a luta contra os problemas e injustiças sociais que atingiam aquela população; devotos no que marca as ferramentas simbólicas por eles elaboradas que serviram de armas e escudos para a luta que pretendiam travar e para construir um novo mundo possível. Optamos por descrever esse movimento por meio de dois percursos: o Simbólico e o Social. No primeiro marcados pelo patrimônio religioso do sertão, inserido em um catolicismo popular e que se expressou como um movimento sociorreligioso rústico. No segundo como expressão da Crise do Antigo Regime que atingia a Capitania pernambucana ao final do século XVIII e início do XIX, principalmente no que tange as problemáticas expropriatórias realizada pelo Estado Colonial e sofridas por aqueles indivíduos. Erigindo a Cidade do Paraíso Terreal junto à Pedra Encantada do Rodeador, aqueles sertanejos rebeldes-devotos livres e pobres construíram a sua própria história a partir de uma perspectiva própria da realidade em oposição à ordem estabelecida que lhes suprimiam a autonomia e liberdade. Ao unirmos dois campos metodológicos diferentes para olharmos esses homens e mulheres livres e pobres do século XIX, antes observados de forma unilateral acreditamos ter conseguido apresentar um toque de originalidade que compete aos estudos das revoltas populares do século XIX e dos movimentos sociorreligiosos \"rústicos\", principalmente a revolta do reino do Paraíso Terreal e os rebeldes-devotos da Pedra Encantada do Rodeador, 1820. / This dissertation aims to analyze the movement of the Serra do Rodeador, where free and poor men and women, mostly mulattoes and rural workers, organized themselves in the Brotherhood in Bonito, in the backlands of the Pernambuco Province, in the early years of the century XIX. Identified by us as rebellious-devotees, that is, rebels in what concerns the fight against the social problems and injustices that reached that population; devotees in what marks the symbolic tools elaborated by them that served as weapons and shields for the struggle they intended to wage and to construct a new possible world. We chose to describe this movement through two paths: the Symbolic and the Social. In the first one marked by the religious patrimony of the sertão, inserted in a popular Catholicism and that expressed like a \"rustico\" sociorreligious movement. In the second as an expression of the Crisis of the Old Regime that reached the Captaincy of Pernambuco at the end of the eighteenth and beginning of the nineteenth century, especially in relation to the expropriatory problems carried out by the Colonial State and suffered by those individuals. Erecting the Terreal Paradise City by the Rodeador\'s Enchanted Stone, these free and poor rebel-devout sertanejos constructed their own history from a perspective of reality in opposition to the established order that suppressed their autonomy and freedom. By uniting two different methodological fields to look at these free and poor men and women of the nineteenth century, previously unilaterally observed, we believe we have succeeded in presenting a touch of originality that competes with the studies of the popular revolts of the nineteenth century and the \"rustic\" socioreligious movements, mainly the revolt of the kingdom of the Terreal Paradise and the rebels-devotees of the Enchanted Stone of the Rodeador, 1820.