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https://orcid.org/0000-0002-4532-803X

Afilliation

Centro de Investigaciones y Estudios Superiores en Antropología Social (CIESAS Peninsular)

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Ashé pa’ todos. Los santeros en México y sus agentes divinos

Nahayeilli B. Juárez Huet

The Polish Journal of the Arts and Culture. New Series, 6 (2/2017), 2017, pp. 53 - 76

https://doi.org/10.4467/24506249PJ.17.010.8764

This study describes how does the everyday religious life work, the network of relationships between the initiated in Afro-Cuban Santeria, as well as those involving themselves and the sacred figures which they worship, represented by the orishas. Far from exhausting the vast wealth of Santeria as a religión vivida the study focuses only on the ceremony of toque de tambor as an illustrative example of the complexity that characterises relationships within the Mexican context, where on the one hand a social regulation exists that prohibits the religious diversity in which Santeria participates, and on the other a dislocation between religious affiliations, practices and beliefs, which denote a deinstitutionalisation of the religious as observed in general in contemporary Latin America.

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Covid, espiritualidad y bienestar. Análisis comparativo entre las experiencias de poblaciones “sin religión” y “espiritual sin afiliación religiosa” en México

Nahayeilli B. Juárez Huet

The Polish Journal of the Arts and Culture. New Series, 15 (1/2022), 2022, pp. 103 - 134

https://doi.org/10.4467/24506249PJ.22.005.16027

This article comparatively analyzes coronavirus’s perceptions and the spiritual practices from two groups, identified as people who have “no religion” and “with no religious affiliation” in Mexico. The objective is to analyze the overlappings present in the health/illness, spiritual, and wellbeing notions during the pandemic. The study is based on a mixed-methods approach. On the one hand, it gives an account of the quantitative data of Cobire 2020, an online survey conducted during the pandemic, which explored the perception around coronavirus, and the spiritual practices lived by the two groups analyzed. On the other hand, the analysis is complemented with a qualitative perspective over five participants’ experiences that also answered the online survey. This article shows the similarities and differences among the groups analyzed regarding the continuities, adaptations, and meanings that spiritual practices acquire during the health emergency due to coronavirus. We conclude by arguing that the experiences resulting from practices shape notions about health/illness and encourage well-being-seeking behaviors.

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