Since its inception in Roman Catholic Spain in the 1940s, the Cursillo movement has been a steadily-growing phenomenon and has spread into many Protestant churches worldwide under various names. The weekend initiation is often a deeply-felt experience that boasts of many conversions and recommitments. Yet in this comprehensive analysis of Cursillo the author finds theological concerns, questions about the propriety of the methods, and complications such as disaffection from the local church, transfer of loyalty to the Cursillo community, and a significant drop-out rate, raising implications for similar, spiritual movements. Interviews with former Cursillo participants confirmed many of these conclusions but also raised a challenge to the church: many Cursillo participants do not perceive vital faith in their local church. The author suggests that the Cursillo attempts to imitate the work of the church in an extraordinary form and that this might initiate some of the unhelpful results. The church would be better served by seeking to revitalize its ordinary ministries of Word and sacrament, prayer, community, and Sabbath observance.

The internationally growing Cursillo movement, or "short course in Christianity," founded in 1944 by Spanish Catholic lay practitioners, has become popular among American Catholics and Protestants alike. This lay-led weekend experience helps participants recommit to and live their faith. Emphasizing how American Christians have privileged the individual religious experience and downplayed denominational and theological differences in favor of a common identity as renewed people of faith, Kristy Nabhan-Warren focuses on cursillistas--those who have completed a Cursillo weekend--to show how their experiences are a touchstone for understanding these trends in post-1960s American Christianity. Drawing on extensive ethnographic fieldwork as well as historical research, Nabhan-Warren shows the importance of Latino Catholics in the spread of the Cursillo movement. Cursillistas' stories, she argues, guide us toward a new understanding of contemporary Christian identities, inside and outside U.S. borders, and of the importance of globalizing American religious boundaries.

DAYS OF REFLECTION ON the founding charism of the Cursillo, HELD IN "The PorCiÚncUla" in PALMA DE MALLORCA, ON THE OCCASION OF THE 50TH ANNIVERSARY OF THE FIRST Cursillo weekend HELD IN CALA FiguerA in SANTANYÍ, ON THE ISLAND OF MALLORCA (SPAIN) IN AUGUST 1944.

Indigenous Bodies, Maya Minds examines tension and conflict over ethnic and religious identity in the K’iche’ Maya community of San Andrés Xecul in the Guatemalan Highlands and considers how religious and ethnic attachments are sustained and transformed through the transnational experiences of locals who have migrated to the United States. Author C. James MacKenzie explores the relationship among four coexisting religious communities within Highland Maya villages in contemporary Guatemala—costumbre, traditionalist religion with a shamanic substrate; “Enthusiastic Christianity,” versions of Charismaticism and Pentecostalism; an “inculturated” and Mayanized version of Catholicism; and a purified and antisyncretic Maya Spirituality—with attention to the modern and nonmodern worldviews that sustain them. He introduces a sophisticated set of theories to interpret both traditional religion and its relationship to other contemporary religious options, analyzing the relation among these various worldviews in terms of the indigenization of modernity and the various ways modernity can be apprehended as an intellectual project or an embodied experience. Indigenous Bodies, Maya Minds investigates the way an increasingly plural religious landscape intersects with ethnic and other identities. It will be of interest to Mesoamerican and Mayan ethnographers, as well as students and scholars of cultural anthropology, indigenous cultures, globalization, and religion.