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By Jose M. Vigil (editor)

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In this sense, it is wholesome to underline the interaction between Indigenous communities and other cultural realities, and the connections between Indigenous theologies and other ways of giving an account of hope in Life. Bibliography Albo, X. & Layme, F. (1992). Literatura Aymara. La Paz: CIPCA. Bascope, V. (2006). Espiritualidad Originaria en el Pacha Andino. Cochabamba: Verbo Divino. Bremer, M. (1998). La Biblia y elMundo Indigena. Asuncion: CONAPI. Eliade, M. (1968). Traite d'histoire des religions.

Escatologia. Madrid: BAC. Sarmiento, N. (2000). Caminos de la Teologia India. Cochabamba: Verbo Divino. Vidal, J. (1987). Mito. In: Poupard, P. ). (1987). Diccionario de las Religiones. Barcelona:Herder. pp. 1205-1210. Vidal, J. (1987). Mitos modernos. In: Poupard, P. ). (1987). Barcelona:Herder. pp. 1224-1226. Chapter 3 Religious Pluralism and the Afro-American Religious Traditions Antonio Aparecido da Silva Sao Paulo, Brazil The effort to create a Christian theology of religious pluralism based on the religious context in Latin American necessarily has to take into account the Afro-religious reality of the continent.

For that reason, theology arises out of those journeys of faith (in a plural sense, and not according to a unilateral Western understanding of "one faith"). Moreover, reflection done within Indigenous communities is meaningful primarily in their lives (and also on the experience of those of us who are not indigenous). People give greater importance to a joyful faith, and to a corporal and cosmic celebration. This is meaningful for persons of other cultures; and certainly for theological discourse that is intercultural.

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