Messianism and Protestantism in Brazil's Sertão

1970 ◽  
Vol 12 (3) ◽  
pp. 416-438 ◽  
Author(s):  
Donald Edward Curry

A “messiah,” as the term is used here, is taken to mean a person believing himself to be divinely called, as a result of a dream or a series of visions, to lead a group of people from some catastrophic set of conditions into a more perfect state of affairs. “Messianism” is a term used in a variety of ways but usually to characterize a religious movement led by a messiah. Sertão is a Portuguese word meaning simply “hinterland” or interior and is usually taken to refer to a region in Brazil known as the polígona das sêcas (drought polygon) which extends over an area of the states of Maranhão, Piauí, Ceará, Pernambuco, Rio Grande do Norte, Sergipe, Alagoas, and Bahia subject to periodic and unpredictable droughts.

1975 ◽  
Vol 7 ◽  
pp. 70-83
Author(s):  
Åke Hultkrantz

As is well known large parts of native North America with the Prairies and Plains in the middle of the continent as the centre of diffusion have constituted, since the end of the last century, the scene of a nativistic Indian movement, the so-called peyote cult. The peyote cult—or, as it should have been called, the peyote religion — is named after its central cultic action, the consumption (by eating, drinking or smoking) of the spineless cactus peyote (Lophophora williamsii). This cactus that may be found growing wild along the Rio Grande and in the country south of this river contains several alkaloids, among them the morphine-like, hallucinogeneous mescaline. In pre-Columbian days peyote was used in connection with certain public ceremonies among the Indians of Mexico, for instance, at the annual thanksgiving ceremonies. In its modern form the peyote ritual constitutes a religious complex of its own, considered to promote health, happiness and welfare among its adepts. The two major questions are: what were the conditions for the diffusion of the peyote cult? What particular factors accounted for the spread of the cult to just those areas that were mentioned above, and for its obstruction in other areas?  The change in the North American Indian situation at the end of the nineteenth century supplied new facilities for religious innovations and for the introduction of a foreign religious movement, the peyote cult.


1992 ◽  
Vol 23 (3) ◽  
pp. 261-268 ◽  
Author(s):  
Alan G. Kamhi

My response to Fey’s article (1985; reprinted 1992, this issue) focuses on the confusion caused by the application of simplistic phonological definitions and models to the assessment and treatment of children with speech delays. In addition to having no explanatory adequacy, such definitions/models lead either to assessment and treatment procedures that are similarly focused or to procedures that have no clear logical ties to the models with which they supposedly are linked. Narrowly focused models and definitions also usually include no mention of speech production processes. Bemoaning this state of affairs, I attempt to show why it is important for clinicians to embrace broad-based models of phonological disorders that have some explanatory value. Such models are consistent with assessment procedures that are comprehensive in nature and treatment procedures that focus on linguistic, as well as motoric, aspects of speech.


PsycCRITIQUES ◽  
1987 ◽  
Vol 32 (1) ◽  
Author(s):  
Terry Kit-fong Au
Keyword(s):  

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