<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>0120-159X</journal-id>
<journal-title><![CDATA[Revista Colombiana de Sociología]]></journal-title>
<abbrev-journal-title><![CDATA[Rev. colomb. soc.]]></abbrev-journal-title>
<issn>0120-159X</issn>
<publisher>
<publisher-name><![CDATA[Universidad Nacional de ColombiaFacultad de Ciencias HumanasDepartamento de Sociología]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S0120-159X2022000100397</article-id>
<article-id pub-id-type="doi">10.15446/rcs.v45n1.89846</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[Alianzas religiosas pragmáticas y estratégicas en tiempo de paralización, el caso del Perú]]></article-title>
<article-title xml:lang="en"><![CDATA[Pragmatic and strategic religious alliances in times of pluralization, the case of Peru]]></article-title>
<article-title xml:lang="pt"><![CDATA[Alianças religiosas pragmáticas e estratégicas em tempos de pluralização, caso do Peru]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Lecaros]]></surname>
<given-names><![CDATA[Véronique]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad Católica del Perú  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Peru</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2022</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2022</year>
</pub-date>
<volume>45</volume>
<numero>1</numero>
<fpage>397</fpage>
<lpage>416</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_arttext&amp;pid=S0120-159X2022000100397&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_abstract&amp;pid=S0120-159X2022000100397&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_pdf&amp;pid=S0120-159X2022000100397&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Según Peter Berger, la pluralización debe ser considerada el nuevo paradigma para abordar los estudios religiosos en el mundo. A pesar del consenso que existe entre especialistas con respecto a la noción de pluralización, queda por entender su significado en clave latinoamericana. Nuestro artículo se enfoca en el campo religioso peruano. Recientemente, las ofertas religiosas se han multiplicado. Hoy, el campo religioso peruano mayoritariamente cristiano, se caracteriza por la todavía preeminencia del catolicismo, la creciente influencia de los evangélicos y el aumento de desafiliados entre los cuales muchos siguen vinculados a la nebulosa evangélica. Sin embargo, la pluralización no se limita a una variedad de propuestas religiosas al alcance de todos, lo cual sería una mera pluralidad, sino que también implica un entreteje de relaciones y alianzas dinámicas interinstitucionales y extra-institucionales. La rapidez de la recomposición creativa caracteriza la evolución actual; sin embargo, la lógica del cambio religioso no es homogénea. Se trata de una pluralización de la pluralización. En el caso del catolicismo popular, la configuración inicial juega un papel determinante; las devociones, de fragmentadas se han vuelto más estructuradas a partir de una recomposición a nivel nacional. En la institución católica se repercuten las disensiones mundiales, entre las corrientes conservadoras y liberales que corresponden principalmente a diferencias de prioridades. Las iglesias evangélicas cuya diversidad esconde una relativa uniformidad siguen muy influenciadas por las corrientes internacionales, en su búsqueda de crecimiento y actualmente de influencia política. Entre las entidades católicas y evangélicas se tejen compromisos y alianzas. Las actividades oficiales corresponden a los acuerdos internacionales ecuménicos e involucran principalmente al ala liberal católico y a las iglesias evangélicas más cercanas al protestantismo tradicional. Por otro lado, se forman plataformas coyunturales comunes marcadas por la agenda familiar y moral que se plasman en marchas multitudinarias articuladas a proyectos políticos neoliberales.  Descriptores: actividad religiosa, Perú, política, religiones.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract According to Peter Berger, pluralization should be considered the new paradigm to address religious studies in the world. Despite the consensus that exists among specialists regarding the notion of pluralization, its meaning, in Latin American context, remains to be understood. Our article focuses on the Peruvian religious field. Recently, religious offerings have multiplied. Today, the Peruvian religious field, overwhelmingly Christian, is characterized by the still pre-eminence of Catholicism, the growing influence of evangelicals and the increase in the number of disaffiliated members, many of whom are still linked to the evangelical nebula. However, pluralization is not limited to a variety of religious proposals available to all, which would be a mere plurality, but also implies an interweaving of dynamic inter-institutional and extra-institutional relationships and alliances. The rapidity of creative recomposition characterizes the current evolution; however, the logic of religious change is not homogeneous. It is a pluralization of pluralization. In the case of popular Catholicism, the initial configuration plays a determining role; the devotions, from being fragmented, have become more structured by going through a rearrangement at a national level. In the Catholic institution, world dissensions are present and divide the clergy between conservative and liberal currents that correspond mainly to differences in priorities. Evangelical churches, whose diversity hides a relative uniformity, continue to be highly influenced by international currents, in their search for growth and, currently, for political influence. Commitments and alliances are woven between Catholic and evangelical entities. Official activities correspond to international ecumenical agreements and mainly involve the liberal Catholic wing and the evangelical churches closest to traditional Protestantism. On the other hand, common makeshift platforms, dominated by the family and moral agenda, are formed by conservative catholic and evangelical groups who participate in massive marches articulated to neoliberal political projects.  Descriptors: Peru, politics, religions, religious activity.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Segundo Peter Berger, a pluralização deve ser considerada o novo paradigma para abordar os estudos religiosos no mundo. Apesar do consenso que existe entre os especialistas sobre a noção de pluralização, seu significado em termos latino-americanos ainda não foi compreendido. Nosso artigo enfoca o campo religioso peruano. Recentemente, as ofertas religiosas se multiplicaram. Hoje, o campo religioso peruano, predominantemente cristão, é caracterizado pela ainda preeminência do catolicismo, a crescente influência dos evangélicos e o aumento de membros desfiliados, muitos dos quais ainda estão ligados à nebulosa evangélica. No entanto, a pluralização não se limita a uma variedade de propostas religiosas à disposição de todos, o que seria uma mera pluralidade, mas implica também um entrelaçamento de relações e alianças interinstitucionais e extrainstitucionais dinâmicas. A rapidez da recomposição criativa caracteriza a evolução atual; no entanto, a lógica da mudança religiosa não é homogênea. É uma pluralização da pluralização. No caso do catolicismo popular, a configuração inicial desempenha um papel determinante; as devoções, por serem fragmentadas, tornaram-se mais estruturadas a partir de uma recomposição ao nível nacional. Na instituição católica refletem-se dissensões mundiais, entre correntes conservadoras e liberais que correspondem principalmente a diferenças de prioridades. As igrejas evangélicas, cuja diversidade esconde uma relativa uniformidade, continuam a ser fortemente influenciadas pelas correntes internacionais, em sua busca de crescimento e atualmente de influência política. Compromissos e alianças são tecidos entre entidades católicas e evangélicas. As atividades oficiais correspondem a acordos ecumênicos internacionais e envolvem principalmente a ala católica liberal e as igrejas evangélicas mais próximas do protestantismo tradicional. Por outro lado, formam-se plataformas conjunturais comuns marcadas pela agenda familiar e moral que se refletem em marchas massivas articuladas a projetos políticos neoliberais.  Descritores: atividade religiosa, Peru, política, religiões.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[agenda moral religiosa]]></kwd>
<kwd lng="es"><![CDATA[catolicismo popular]]></kwd>
<kwd lng="es"><![CDATA[Iglesia católica peruana]]></kwd>
<kwd lng="es"><![CDATA[iglesias evangélicas latinoamericanas]]></kwd>
<kwd lng="es"><![CDATA[Perú]]></kwd>
<kwd lng="es"><![CDATA[pluralización religiosa]]></kwd>
<kwd lng="en"><![CDATA[Latin-American Evangelical churches]]></kwd>
<kwd lng="en"><![CDATA[Moral religious agenda]]></kwd>
<kwd lng="en"><![CDATA[Peru]]></kwd>
<kwd lng="en"><![CDATA[Peruvian Catholic Church]]></kwd>
<kwd lng="en"><![CDATA[Popular Catholicism]]></kwd>
<kwd lng="en"><![CDATA[Religious pluralization]]></kwd>
<kwd lng="pt"><![CDATA[agenda religiosa moral]]></kwd>
<kwd lng="pt"><![CDATA[catolicismo popular]]></kwd>
<kwd lng="pt"><![CDATA[Igreja Católica peruana]]></kwd>
<kwd lng="pt"><![CDATA[igrejas evangélicas latino-americanas]]></kwd>
<kwd lng="pt"><![CDATA[pluralização religiosa. Peru]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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