In 1902, shortly after Pastor Willis Hoover took charge of the Valparaíso Methodist Church, an intense revival began that eventually gave rise to the Chilean Pentecostal movement. The Valparaíso revival reached its climax in 1909, but in August of that year, the sudden charismatic leadership of “Sister Elena” (Nelly Laidlaw) attracted the attention of the pastors of the First and Second Methodist churches in Santiago (Rice and Robinson). On September 12, when Elena visited both churches, the pastors refused her request to address the congregations, becoming a pivotal moment in the history of the movement. According to local accounts, Chilean Pentecostalism was born that day. Juan Kessler (1967) offers the most rigorous and influential academic reconstruction of the events of that day, although he provides a very negative evaluation of Sister Elena as well as the reasons for the Pentecostal schism. However, Kessler did not consider the story or the reflections put forth by Enrique Jara in the newspaper Chile Evanjelico (Concepción, November 19, 1909), published under the title “Echoes of awakening in Santiago.” This chapter will introduce and revisit Jara’s account of the events of that fateful day.

The magazine Renacimiento was one of the most important periodical publications in the evangelical world during the first decades of the twentieth century. Founded in 1921 by missionary Juan Ritchie, it became the voice of the Peruvian Evangelical Church (Iglesia Evangélica Peruana – IEP), the first national denomination in Peru. The magazine was part of initial efforts to develop Protestant journalistic work, in which other Protestant missionary agencies also participated. However, the influence of the Renacimiento was decisive in creating a Protestant consciousness and developing reactions to various social and religious topics based in a nascent evangelical identity. This chapter will focus on selections from the first years of the magazine (1921–1930), paying close attention to the political and social dimensions of faith in its articles as well as the construction of evangelical identity. Its aim is to contribute to our understanding of this crucial period of evangelical history by analyzing a forum in which the voices of missionaries and national leaders converged.

Background

The first legal code of modern Nepal, the Muluki Ain, promulgated in 1854 by Prime Minister Jung Bahadur Rana, systematized every aspect of Nepalese society, from criminal and religious law to the caste system and property rights, reinforcing existing social structures that benefitted the dominant caste-Hindu elites. Largely influenced by ancient Sanskrit treatises and Brahminical social ideas and practices, the Muluki Ain labeled Nepal's Tamang community, along with several other lower-caste and Indigenous groups, as masinya matwali (enslavable alcohol-drinker) and murmi-bhotiya (people from the border [P. Tamang 2018: 45–46]). This categorization further deteriorated their social status, legally sanctioning their oppression, domination, and strategic exclusion in Nepal. They were converted into mere slaves or bonded laborers and subjected to compulsory labor (rakam) and porterage (Holmberg and March 1999: 6). The Tamang community had to bear the terrible sense of loss of their caste status and remained identity-less almost a century because of the exploitative and exclusionary attitude of the Nepali state toward them. The Tamangs had to wait till 1932, nearly 80 years after the promulgation of the Muluki Ain, to get back their caste status and ethnic recognition. In this regard, A. Hofer (2004) reminds us, “A decree signed by King Tribhuvan and the then Rana Prime Minister Bhim Samser lays down that, instead of the hitherto employed designations Lama and Bhote, henceforth the designation Tamang may be used officially” (Hofer 2004: 125). Although this allowed the Tamangs the permission to write their surname – “Tamang” – and be recognized as an ethnic group with their distinct culture and history, it was only the beginning of a long struggle for equal rights (P. Tamang 2018: 55).

This chapter presents El Evangelista (1877–1886), the first Protestant, Spanish-language newspaper in the Río de la Plata region of Argentina as well as two articles that appeared in El Estandarte (1883–1901) and El Atalaya (1901–1909). These publications were among the most influential journalistic organs that Protestants used for the initial dissemination of their ideas in the port cities of Buenos Aires, Rosario de Santa Fe, and Montevideo in the period 1870–1900. Using these sources, this chapter analyzes how the anti-Catholic discourse wielded by Protestantism contributed to a growing crisis of meaning by questioning Catholic society, its mediations such as the miracle of the mass, prayers for the dead, relics, the cult of saints, the monastic way of life, and its agents. This challenge aimed to establish a religious reformation that would introduce a new moral order to the society and culture of the region.

This chapter analyzes the first edition of the health magazine “Vida e Saúde” [Life and Health], published in January of 1939 by the Seventh-Day Adventist Church’s (SDAC) publisher, Casa Publicadora Brasileira. This periodical was released during the dictatorship of Estado Novo (1937–1945) and endorsed some of the eugenist and hygienist public policies of its time. Although the magazine did not advocate Adventist proselytism, it promoted the health message conveyed by the Adventist prophetess Ellen G. White, making this magazine a unique example of print media dedicated to questions of health guided by religious and creationist worldviews. It also highlights the importance of the Adventist print media as one of the hallmarks of this church in Brazil since its beginnings in the late nineteenth century.

Maximum-likelihood LDPC decoder analysis. In Chapter 8, the performance of LDPC codes under ML decoding is analyzed. ML decoding is intended here either as the block-wise or the symbol-wise decoding criterion (see Section 2.2). More specifically, the asymptotic analysis on the ML decoding threshold addresses the performance in terms of symbol-wise ML decoding, whereas finite-length bounds are provided for the block error probability under block-wise ML decoding. While the focus is on unstructured LDPC code ensembles, the results in this chapter can be considered to a large extent valid for other LDPC code ensembles.

Manjushree Thapa's The Tutor of History (2001), set in post-1990s Nepal, portrays characters pursuing romantic and economic desires amid democratic and market reforms. This chapter examines desire, choice, and action in Thapa's novel to explore how democracy challenges traditional power structures and empowers women. Thapa's novel presents a democratic ethos that extends beyond formal institutions to everyday experience. By examining how democratic practices shape the experiences of gendered “others,” I argue that the novel envisions women as active citizens shaping a more equitable society.

The Tutor of History follows an election in a small Nepali town and a courtship between Binita, a widow who runs a teashop while caring for her daughter and cousin, and Rishi, a history teacher and communist activist. The romance links the election campaign with domesticity, connecting democratic practices to private life and public opinion to private desires. The characters hope that democracy's transformative potential will challenge entrenched power structures, empower marginalized women, and foster inclusive development. Desire in the novel erupts from “the gaps in history” that fail to remember marginalized others (Thapa 2001: 57). When Binita and Rishi express their amorous desire for each other, their romantic desire presents them with an opportunity to start a new life that is free from the oppressions brought to a widowed woman by the past, tradition, and orthodoxy. The novel imagines women as full citizens in a democracy where universal suffrage allows them to dream of and choose new ways of living. Desire, choice, and action thus become tools for political and personal transformation. The novel envisions a democracy where individuals can pursue their desires without coercion from the state or institutions tied to gender, caste, and class.

Against the backdrop of the existing scholarship on masculinities, this chapter examines iterations of masculinity in South Asian literature, particularly in literature from Nepal. As such, the chapter analyzes Yogesh Raj's 2018 Madan Puraskār winning novel, Rahahār (Defeat at War), and Laxmi Prasad Devkota's poem “Pāgal,” or “Crazy,” published in 1953. The choice of these two literary works is partly subjective, and partly because they not only fit the topic of hegemonic masculinity and its other seamlessly, but there is scant scholarship on these works that is available to a wider audience. Even though Raj's novel revolves around the Kathmandu Valley of the eighteenth century and showcases social and gender dynamics during that time frame, the novel also demonstrates a continuum of masculinity at work, and not just orthodox or primitive masculinity as one would assume given the story's timeline. While the Gorkhali forces of King Prithivi Narayan Shah embody aspects of primitive or orthodox masculinity, King Ranajit Malla of Bhaktapur not only practices heterodox masculinity, but he also comes close to what some critics call “cacodoxy,” that is, an iteration of masculinity that overlaps with elements of femininity. As the ironic title of the novel suggests, King Ranajit practices supple forms of masculinity during his long reign of the Bhaktapur city-state, and, after his defeat at the hands of the Gorkhali, he accepts his position of a defeated king, begging the victor to grant him one last wish, namely to go to Kanshi, the present-day city of Varanasi in India.

Since time immemorial The non-stop river of our life deemed Your statement as truth And we considered ourselves untouchables.

—Amgai (2016), translated by Rabindra Chaulagain and Narayan Pokhrel

Caste System and Practices in Nepal

The Western District Court of Nepal issued a ruling on December 5, 2023, finding 26 individuals guilty of murder and caste-based discrimination (Amnesty International 2023). Out of the 26, 24 received life sentences, while the remaining 2 were sentenced to two years in prison. The tragic incident that led to this verdict occurred on May 23, 2020, when Nawaraj B. K. from Jajarkot district ventured into Rukum district with his companions to bring back his girlfriend as his betrothed. Unfortunately, they were met with hostility from villagers, who hurled stones at them, eventually driving the group of 19 young men to the banks of the Bheri River, where they met a catastrophic fate (Adhikari 2020). Nawaraj, a member of the Dalit community, was in a relationship with Sushma Malla, who was from the so-called higher caste of “Thakuri.” Sushma had invited Nawaraj to her village with the intention of eloping. However, what was meant to be a romantic rendezvous turned into a massacre due to the perceived insult to the honor of the upper-caste family and their neighbors.

Initially, perhaps even unknowingly, the young Mexican Dominican Manuel Aguas was drawn to the path of Martin Luther. Like the German theologian, Aguas read the Bible and his ruminations convinced him to break with the Roman Catholic Church. In response, the ecclesiastical institution excommunicated him. At the heart of this chapter is a letter in which Manuel Aguas provides an account of his conversion to Protestantism. The account caused a great commotion in Mexico City. Aguas's writing was published in El Monitor Republicano on April 26, 1871. Despite the influence of Aguas’ ideas, there is no doubt that he benefited from the past efforts of various converts that attempted to establish Protestantism in Mexico City. In this sense, he fertilized a ground prepared by others but added an activism that, within a few months, garnered public attention for the challenges it posed to the religious and cultural establishment of the time. His account makes visible the construction of a marginalized faith through his vigorous attempts to defend its legitimacy in an environment that overtly denied it.

Performance analysis for iterative decoders: In Chapter 7, we discuss the behavior of LDPC codes under iterative erasure decoding. When the blocklength goes to infinity, for many LDPC codes, the symbol error probability exhibits a so-called threshold phenomenon that is, there exists a certain channel erasure probability below which error-free communication is possible, while this is not guaranteed above it. We discuss how to compute this threshold for ensembles of LDPC codes on memoryless erasure channels. In the finite-length setting, one may observe a flattening of the symbol error rate curve owing to stopping sets – specific structures in the code’s bipartite graph. Knowing their number and size allows predicting this so-called error floor. Based on our findings, we discuss how to design good LDPC for memoryless erasure channels with extension to channels with memory.

This introductory chapters provides a broad overview of the historic development, diffusion, and study of evangelical Christianity in Latin America from the nineteenth century to the present. It situates the movement’s tremendous growth within longer trajectories of migration, missionary activity, and local religious change. It also outlines the emergence of Latin American evangelicalism as a field of academic inquiry, tracing shifting paradigms from sociological and political analyses to more recent turns to cultural, intellectual, and ethnographic approaches. In doing so, it underscores the deeply intertwined nature of faith, politics, and social transformation across the shifting terrain of global networks and local innovations that defined the experiences of the region’s earliest evangelicals. To conclude, it offers a blueprint of the book—including primary sources and analyses from scholars within the region—to foreground the voices of early believers and document the movement’s transformation into a permanent feature of Latin America’s religious, political, and social landscape.

The Sanskrit-derived word dalit, meaning “broken,” or “ground down,” is the term most commonly used in contemporary South Asian scholarly, political, and literary discourse to denote people belonging to castes that have been discriminated against, oppressed, and exploited by those who rank higher than them in the Hindu caste system. “Dalit” is often referred to as a Marathi word, because it was in that language that it first achieved its political currency, but it is now current in every major South Asian language, including Nepali, and is used to mark the Dalits’ unashamed assertion of their identity and their claims to active political agency.

In Nepal, where they are defined by caste, Dalits number approximately 3.8 million, constituting just over 13 percent of the total population, according to the government's 2021 census. Huge social, political, and legislative changes over the past 60 years have led to improvements in the Dalit life experience.

However, while many individual Dalits have managed to acquire an education and prosper, Dalits overall remain at the very bottom of Nepali society in terms of all key development indicators. They continue to face discrimination, exclusion, and violence, both direct and structural, and efforts to improve their condition are routinely compromised by pervasive social stigma.