Rastros del exilio e inspiraci��n autobiogr��fica en las historias de "Las confidentes" (1997) de Angelina Mu��iz

La vida y obra de Angelina Mu��iz-Huberman (1939) han sido fuertemente influenciadas por el exilio sufrido por sus padres. Por azares del destino, la escritora naci�� en Hy��res, Francia y enseguida la familia se instal�� en Par��s en espera del t��rmino de la guerra de Espa��a. Despu��s de la tr��gica muerte del hermano mayor y una vez Franco en el poder, se embarcan rumbo a Cuba, donde pasan tres a��os paradis��acos alejados de Espa��a, de la guerra y del resto del mundo. Finalmente en 1942, se trasladan a M��xico donde se establecen de forma definitiva. El libro Las confidentes (1997) contiene quince historias que van desarrollando algunos de estos puntos decisivos en la personalidad de la ���hispanomexicana���. En ocasiones los elementos autobiogr��ficos sobrepasan la personalidad de los protagonistas y en otras el exilio es el motor de la narraci��n.

The Challenges of Universalising Religions: the Kabbalah Centre in France and Britain.

The Kabbalah Centre is an offshoot of Judaism which since the 1990s has spread kabbalistic teaching in several countries to a religiously diverse audience. This article compares two European branches of the Kabbalah Centre: the flourishing London Centre, and the Parisian Centre that declined in the late 1990s before closing its doors in 2005. It emphasizes in particular the responses they stirred from the media, anticult movements, Orthodox Judaism and the Jewish population. Ultimately, this case study allows us to observe, in situ, the trajectory of a global religion, torn between its Jewish roots and universalistic ambitions. It emphasizes the importance, in this process, of the relationship it maintains, willingly or not, with its original religious frame. Consequently, the importance of local contexts is raised, illustrating the impact and combination of diverse factors. In addition to public and official responses to religious diversity, religious movements are affected by the religious landscape and the structures and authorities of religious organizations, as well as the religious and cultural characteristics of the population. Ultimately, this article underscores the complexity of the globalization of religion, which embraces a wide range of complex, sometimes ambiguous, situations lying between strong particularistic identity-claims and cosmopolitan, universalistic ambitions.