RESUMEN: Estamos en presencia del pluralismo en el campo religioso latinoamericano. América Latina ya no es católica en el sentido tradicional del término. Han crecido las otras religiones –entre ellas el protestantismo pentecostal– y también es notable la presencia de no creyentes y de «católicos a mi manera». Esta transformación tiene raíces en la expansión de la educación, en el acceso a los medios de comunicación (incluyendo Internet) y en la creciente presencia de movimientos sociales e indígenas. En conjunto, representan un pluralismo social y cultural que puede servir de base para un avance democrático en la vida política del continente.ABSTRACT: There is now real religious pluralism in Latin America. Latin America can no longer be considered «Catholic» in the traditional sense of the term. Other religions –including pentecostal Protestantism– have grown and there is now a notable presence of non believers and of those who define themselves as «Catholics in my own way». This transformation has roots in the expansion of education, in the access to mass media and to Internet, and in the growing presence of new social movements, including indigenous movements. Together, they constitute a social and cultural pluralism that may provide the bases for greater democracy in political life.

The role of religion in Latin American politics can no longer be interpreted with reductionist schemes. The faithful—citizens—are combining faith and politics in unprecedented ways, and churches and denominations are no longer factors of political identity. The reconfiguration of new social and political movements interweaves complex linkages with the religious. The transformations of the political field and especially of democratic processes have reshaped identities in a context of increasing religious and cultural diversity with relatively less Catholic presence and greater Evangelical presence. Institutional secularization and religious pluralism seem to go hand in hand with a new cleavage between religion and politics. La presencia de lo religioso en el campo político latinoamericano ya no puede ser interpretada con esquemas reduccionistas. Los fieles—ciudadanos—entremezclan fe y política de maneras inéditas, y las iglesias y denominaciones ya no son factor de identidad política. La re-configuración de los nuevos movimientos sociales y políticos entretejen vinculaciones complejas con lo religioso. Las transformaciones del campo político y en especial de los procesos democráticos han redefinido las identidades en un contexto de diversidad religiosa y cultural creciente con menor presencia relativa católica y mayor presencia evangélica. Secularización institucional y garantía del pluralismo religioso parecen ir de la mano con un nuevo clivaje entre religión y política.

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Religious diversity and pluralism is increasing all over the world, and globalization is creating a widespread awareness of that. The growing influence of religions in public politics and culture around the world is contradicting conventional narratives of secularization. Indeed, the resurgence of religions in all the continents is tangled in different ways to modernization processes. The main argument of this chapter is that this religious change toward pluralism can be fully understood in the context of multiple modernities theory, provided that it be revised and modified. The key understanding of changes must come from a better insight of popular religions worldwide. Latin American, Eastern Asia and Islam regions are good examples of popular forms of religious revitalization that contrasts with the Northern European case. New ways of producing sense and spiritual search in non-Western areas are framing specific relationships between religion and modernities and bringing about pluralisms. The interweaving of old and new religious traditions is accentuating interculturality and is generating great conditions for the emergence of new types of syncretism and/or sociocultural and even material (and violent) conflicts. The consequence is the development of religious patterns within societies that have a specific and distinctively form of modernity of their own.

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RESUMEnEl turismo indígena urbano es un fenómeno singular en América Latina. Si se examina la experiencia latinoamericana en casos como México, Guatemala, Perú y Bolivia, lo que se denomina generalmente como turismo indígena se concentra en áreas rurales o campesinas e incluso, en varios casos, no se denomina turismo indígena sino simplemente turismo campesino. Este artículo sistematiza y teoriza en torno a algunas experiencias de turismo especial desarrolladas recientemente en Santiago de Chile con varias organizaciones indígenas (mapuches, aymaras y rapa nui) que desarrollan sus actividades culturales en diversos centros ceremoniales urbanos, valorizando y preservando el patrimonio y la identidad cultural indígena en la gran ciudad.En los últimos años se han generado iniciativas innovadoras tendientes a formar redes de turismo indígena en la Región Metropolitana, dando paso a forjar un nuevo paradigma del turismo indígena urbano. Estas actividades, aunque todavía incipientes, son generalmente desarrolladas a partir del pensamiento, reflexión y acciones de las comunidades indígenas, actores quienes hacen sus propias propuestas, con el fin de * Los autores agradecen el valioso aporte y reflexiones de

Implementing a transition towards sustainable patterns of energy consumption in the extractive sector, including energy efficiency and renewable energy sources, is an ongoing, but incipient, process in South America. The focus here is on social representations of elites on ’sustainable energy consumption’ in the large-scale mining sector in Argentina, Chile, Colombia and Ecuador. The concepts of efficiency and non-conventional renewable energy are widely accepted. The main question is: are elite views in these countries favourable to energy transition and energy-sustainable industrial consumption in the extractive sector? Notwithstanding a basic consensus, different views exists on renewable and efficient energy, regulations and policies. In the semantic core of the discourses, the different and contradictory interpretations of elite groups are evident. A qualitative discourse analysis and a descriptive statistics comparison of these differences reveal shifts in meaning, in social positions, and the influence of each country context in the production of these discourses.

Interculturality reveals, in its tensions and relationship with religion, many aspects that need to be theorized. On the one hand, the studies on international relations analyse interreligious conflicts in the context of power conflicts and regional or international geopolitical imbalances. On the other hand, studies of interculturalism are centred on phenomena such as migrations, education, health and interethnic contexts. The author develops the hypothesis that current interreligious conflicts are, almost without exception, intercultural conflicts, and they must be approached as such. The analysis of the relationships between religion and culture reveals that religions can only exist and express themselves through local cultures. All definitions of religions have cultural connotations. Two cases of religion, conflicts and interculturality in South America provide a starting-point for a more theoretical reflection. In a global world in which cultural factors are increasingly important, the symbolic-religious component is an enormous factor in the struggle for power and in its intercultural syncretisms and conflicts.