Search Results (4)

The procession of El Señor de los Milagros is a multitudinous religious manifestation originally from Peru that tours numerous cities around the world each year in October. In Barcelona (Spain), the procession centers the diverse dances performed in honor of the “Cristo Moreno”, especially La Marinera, which is considered the cultural heritage of the Peruvian nation and is performed mainly by dance groups formed by new generations of Peruvian migrants’ children. This article analyzes the relationship between new generations and the practice of dancing La Marinera in honor of El Señor de los Milagros in Barcelona. Our main methodological strategy was an ethnography focused on the processions held in Barcelona (Spain) in 2016, 2017, 2018, and 2022. We also conducted in-depth interviews with key informants and focus groups and a review of documents and historical information. In this article, we will show that the performance of the Marinera dance in the procession can foster a connection between young dancers and the worship of the Lord of Miracles. Its performance promotes the appreciation and safeguarding of this practice as a distinctive cultural and national element of Peru, also allowing for a public staging oriented toward spectacle, framed in a transnational and globalized context. Full article

This study investigates how religious rhetoric and popular mobilisation contributed to the preservation and propagation of Daoist traditions at the mountain Maoshan 茅山 from late Qing to Republican China (1864–1937), focusing particularly on the corpus of religious texts related to Maoshan and its tutelary gods, the Three Mao Lords 三茅真君. Through a detailed analysis of primary sources, including editions of the Maoshan Gazetteer, liturgical manuals such as the scripture (jing 經), litany (chan 懺), and performative texts such as the precious scroll (baojuan 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (lingyan ji 靈驗記) and divine medicine (xianfang 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. Building upon J.L. Austin’s speech act theory, this study reconceptualizes these textual innovations as a form of “text acts”, arguing that Maoshan texts did not merely transmit religious doctrine but actively shaped pilgrimages and devotional practices through their illocutionary and perlocutionary force. Additionally, this study also highlights the crucial role of social networks, particularly the efforts of key individuals such as Zhang Hefeng 張鶴峰 (fl. 1860–1864), Long Zehou 龍澤厚 (1860–1945), Jiang Daomin 江導岷 (1867–1939), Wang Yiting 王一亭 (1867–1938) and Teng Ruizhi 滕瑞芝 (fl. 1920–1947) who facilitated the reconstruction, reprinting and dissemination of these texts. Furthermore, this study considers pilgrimages to Maoshan as a form of popular mobilisation and resistance to anti-clerical and anti-superstition campaigns, illustrating how, against all odds, Maoshan emerged as a site where religious devotion and economic activity coalesced to sustain the local communities. Ultimately, despite the challenges identified in applying speech act theory to textual practices, the findings conclude that the survival and revival of Daoist traditions at Maoshan was not only a result of textual retention and innovation but also a testament to how religious rhetoric, when coupled with strategic social engagement, can fuel popular mobilisation, reignite collective devotion, and reshape cultural landscapes in transformative ways. Full article

The present study on the religious experience of the Peruvian community in Rome belongs to the area of studies on immigration, multiculturalism, and religion in Italy. In this article, I analyze the devotion of the Peruvian community in Rome to “the Lord of Miracles”. This pious tradition, which venerates the image of Christ crucified—painted by an Angolan slave—began in 1651 in Lima, during the Viceroyalty of Peru. Today, the sacred image is venerated in countries all over the world that host Peruvian immigrant communities that have set up branches of the Confraternity of the Lord of Miracles. I examine, in particular, the cult of el Señor de los Milagros in Rome in terms of Peruvian popular religiosity and national identity experienced within a transnational context. This essay serves two purposes: The first is to analyze the significance that this religious experience acquires in a foreign environment while maintaining links with its country of origin and its cultural traditions in a multilocal environment. The second aim is to examine the integration of the Peruvian community into Italian society, beginning with religious practice, in this case Roman Catholicism. This kind of religiosity seems not only to favor the encounter between the two cultures but also to render Italian Roman Catholicism multicultural. Full article

The procession known as “Lord of Miracles” is a massive religious phenomenon that takes place in various cities around the world in October. The purpose of this study is to describe and analyze certain elements of the procession, which champion not only the idea of unity (religious, cultural, ethnical, and national), but also the sociocultural differences. With this in mind, we conducted ethnographical research focused on the processions that took place in Barcelona, Spain, in 2016 and 2017. Along with a number of practices and talks intended to activate and strengthen the image of religious unity (Brothers in Christ) and national unity (Brothers of Peru), there are certain dynamics that point to differences, which call that unity into question. Specifically, we focused our study on two seasons of the procession: the scissors dance and the Marian, both dances for the Lord. However, the type of interaction that happens with each of them shows inner differences, which the members establish with the image of the Cristo moreno. These differences are expressed in the special-temporal location of certain stations—which represent subordinate sociocultural manifestations—and in the type of interaction, which the members establish with the image of the Cristo moreno. Full article