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Journal articles on the topic 'Brazil – Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Gomes Esperandio, Mary Rute, and Hartmut August. "Quantitative Research in Psychology of Religion in Brazil." Revista Pistis Praxis 9, no. 1 (April 27, 2017): 69. http://dx.doi.org/10.7213/2175-1838.09.001.ds-tr03.

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Although in Brazil Psychology of Religion historically has a tradition in qualitative research, in recent years it has been possible to observe a significant growth of quantitative publications. Thus, this paper aims to present an analysis of quantitative studies in Psychology of Religion in Brazil, published in Portuguese. For this, we surveyed indexed studies in the CAPES Bank of Theses and Dissertations (Coordination of Higher Education Personnel Training) and ScieLO Journal Portal (Scientific Electronic Library Online), using several search terms such as “psychology and religion”, “psychology and quantitative research”, “religion and validation”, “religion and scale”, “religiosity and scale”, “spirituality and scale”, “spiritual/religious well-being scale”, “spiritual/religious coping scale”, “psychiatry and religion”, “psychiatry and quantitative research”, “psychology and validation” and “psychiatry and validation”. We selected 70 studies for analysis. The results show that studies on “Psychology and religion” come from different areas of knowledge, raising the question of the specificity of “Psychology of Religion”. The quantitative research indicates a trend of growth, especially in the use of scales. Studies indicate the need for further reflection on the role of religiosity and spirituality on health, on meaning construction and meaning in life processes, on feelings of spiritual well-being and promotion of mental health. Considering that these issues have been addressed from diverse fields, in order to strengthen Psychology of Religions a field of knowledge, we suggested the conduction of studies of qualitative and quantitative nature in the theoretical and empirical perspective of this discipline itself.

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2

Prandi, Reginaldo. "African Gods in contemporary Brazil." Estudos Afro-Brasileiros 3, no. 1 (August 9, 2022): 235–84. http://dx.doi.org/10.37579/eab.v3i1.59.

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In Brazil, Catholicism has historically been the major religion, Protestants and other faiths being a small minority (CAMARGO, 1973). Within this second group are the socalled Afro-Brazilian cults, which, until the 1930’s, could be included in the category of ethnic religions that preserved the traditions of the former African slaves and their descendants (BASTIDE, 1978 a; CARNEIRO, 1936). These religions existed in different areas of Brazil with different rites and local names derived from diverse African traditions: Candomblé in Bahia3, Xangô in Pernambuco and Alagoas, Tambor de Mina in Maranhão and Pará5, Batuque in Rio Grande do Sul, and Macumba in Rio de Janeiro.

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3

LUCCHETTI BINGEMER, Maria Clara. "Family and Religion in Brazil." INTAMS review 10, no. 2 (December 1, 2004): 177–84. http://dx.doi.org/10.2143/int.10.2.2002921.

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4

McNeill, Malvina Rosat. "The Yorubá-Nagô religion in Brazil." Psychological Perspectives 37, no. 1 (June 1998): 46–69. http://dx.doi.org/10.1080/00332929808405924.

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5

Esperandio, Mary Rute Gomes, and Luciana Fernandes Marques. "The Psychology of Religion in Brazil." International Journal for the Psychology of Religion 25, no. 4 (August 14, 2014): 255–71. http://dx.doi.org/10.1080/10508619.2014.952189.

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6

Bastos, Verioni Ribeiro. "RELIGIÃO, POLÍTICA E EDUCAÇÃO: OU DAS INTERROGAÇÕES SUSCITADAS EM UMA SOCIEDADE "Religion, politics and education: or the questions raised in a society"." PARALELLUS Revista de Estudos de Religião - UNICAP 5, no. 9 (August 3, 2014): 51. http://dx.doi.org/10.25247/paralellus.2014.v5n9.p51-64.

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Diante da estrutura do sistema de ensino brasileiro no qual encontramos a disciplina, Ensino Religioso, constitucionalmente obrigatória no ensino fundamental das escolas públicas até as Ciências das Religiões nas Universidades Federais brasileiras, busco realizar um diálogo com outras trabalhos usando estes como interrogações para questionar o comum tido como natural, ou seja, a presença do religioso na esfera pública. Somado a isto o debate com autores que discutem a realidade francesa e a narração de dois casos extraídos da observação participante completam a intenção de apresentar um ângulo mais agudo de refletir sobre a realidade brasileira no que concerne a religião, política e educação, como também, como o público e o privado caminham juntos na mentalidade da população do país. A secularização à brasileira anda a passos lentos e o quadro político-social e educacional do Brasil precisa de menos análises do que está posto e questionar por que o que está posto parece normal e se perpetua por gerações e gerações.Palavras-chave: Laicidade: ensino religioso. Política. Brasil. França.AbstractTaking the ideias of some authors we will try to understand the interconnections between religions and public sphere in Brazil and France. In Brazil we get two exemples of the relationship between public sphere and the religion: the presence of Religious Education and the Science Religions in the brazilian federal universities. In other hand we try to understand how in France we can see the relation between the religions and the public sphere thourgh the eyes of some authors who speak about it using two exemples we will show in this text. Completing the intention to present a more acute angle to reflect on the Brazilian reality with regard to religion, politics and education, as well as public and private walk together in the mindset of the country's population. Secularization Brazilian's slow steps and the socio-political framework and Brazil's educational needs less analysis than is post and question why what's post looks normal and perpetuates for generations and generations.Keywords: Secularism: religious education. Politics. Brazil. France.

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7

von Sinner, Rudolf, and Jefferson Zeferino. "Pandemic Religion in Brazil—Temptation and Responsibility." Religions 13, no. 1 (January 7, 2022): 58. http://dx.doi.org/10.3390/rel13010058.

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Religious incidence in Brazilian public space is a widespread fact that has been gaining new visibility in pandemic times. Responsibility in liminal situations represents specific theological hermeneutics, as well as what matters for the respective religious agents. Thus, based on a bibliographical review connected to an analysis of websites, this article aims to reflect on the current Brazilian context, the challenges to doing theology in Brazil today and points to some possible responses. “Pandemic religion”, as we call it, is the synthesis of theologies and religious practices that legitimise irresponsible approaches to life, vulnerabilising the other instead of assuming care-based ethics. Firstly, we briefly describe current theological trends, followed by an analysis of the Brazilian scenario by way of three representative scenes of public religious incidence that reflect a lack of responsibility in view of the pandemic challenges caused by COVID-19. Subsequently, we look back into history for alternative responses to public health crises that required theological positioning. In a Brazilian perspective of a public theology, we finally reflect on a responsible ethics that may help respond to the current challenges, particularly for pandemic religion.

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8

Lehmann, David, and Rowan Ireland. "Kingdoms Come: Religion and Politics in Brazil." Bulletin of Latin American Research 12, no. 3 (September 1993): 356. http://dx.doi.org/10.2307/3338747.

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9

Morris, Loretta M., and Rowan Ireland. "Kingdoms Come: Religion and Politics in Brazil." Sociology of Religion 54, no. 4 (1993): 436. http://dx.doi.org/10.2307/3711792.

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10

Pollak-Eltz, Angelina, and Rowan Ireland. "Kindgoms Come: Religion and Politics in Brazil." Journal for the Scientific Study of Religion 32, no. 2 (June 1993): 193. http://dx.doi.org/10.2307/1386805.

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11

Hewitt, W. E., and Rowan Ireland. "Kingdoms Come: Religion and Politics in Brazil." Hispanic American Historical Review 73, no. 3 (August 1993): 516. http://dx.doi.org/10.2307/2517728.

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12

Hewitt, W. E. "Kingdoms Come: Religion and Politics in Brazil." Hispanic American Historical Review 73, no. 3 (August 1, 1993): 516–17. http://dx.doi.org/10.1215/00182168-73.3.516.

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13

Johnson, Paul Christopher. "Law, Religion, and “Public Health” in the Republic of Brazil." Law & Social Inquiry 26, no. 01 (2001): 9–33. http://dx.doi.org/10.1111/j.1747-4469.2001.tb00169.x.

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The essay evaluates the general problem that, while most modern republican constitutions follow the U.S. and French models in declaring religious freedom, absolute religious freedom is impossible and undesirable. How are religious freedoms constrained, and how much should they be? The essay evaluates the strategies by which limitations on freedoms of religion are constructed and imposed, especially the powerful isomorphism of law and science described by Boaventura de Sousa Santos. Taking the example of Afro-Brazilian religions in relation to the Brazilian state since 1890, post-emancipation, the essay argues that pseudo-scientific discourses of “public health” constrained the religious practice of former slaves, thus allowing the trompel'oeil of religious freedom to continue in the new republic, even as freedoms were in fact constrained by the state.

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14

Carvalho, Caroline, and Guilherme Irffi. "Analysis of secularization in Brazil." Revista Brasileira de Estudos de População 36 (October 14, 2019): 1–23. http://dx.doi.org/10.20947/s0102-3098a0084.

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This paper analyzes whether Brazil is experiencing a religious secularization process using data from Brazil Religion Survey conducted in 2007. Models of discrete choice are estimated to understand which individual attributes affect disaffiliation, disbelief and lack of religious practice, therefore confirming or disproving secularism hypotheses. Estimations confirm some hypotheses of the theory, for example, that having liberal opinions concerning moral and social issues is positively associated with secularism, and that lower income levels result in lower chances of disaffiliation. In addition, the profile of non-religious people, non-believersand those who do not practice religion is similar. Therefore, it is possible to affirm that there is secularization in Brazil.

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15

Fischmann, Roseli. "The laicity of the State and its challenges/A laicidade do Estado e seus desafios." Araucaria, no. 54 (2023): 89–113. http://dx.doi.org/10.12795/araucaria.2023.i54.05.

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The definition of the relationship between the State and religions is part of the legal order of the countries, indicating whether the State is laic and must be kept separate from all religions, or if an official religion is attributed to it, or if it is a theocratic State. This article is based on qualitative, historical, bibliographical and documental research. It seeks to offer a contribution to a better understanding of the theme of the laicity of the State. It focuses on the case of Brazil, specifically with regard to the Brazil-Holy See Agreement (or Concordat), signed in November 2008 at the Vatican

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16

Gabatz, Celso. "Religious Symbols in Public Spaces in Brazil: Controversies and Propositions." International Journal of Public Theology 16, no. 2 (June 17, 2022): 180–96. http://dx.doi.org/10.1163/15697320-20220039.

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Abstract This article outlines issues pertinent to the valuation of religions in the Brazilian legal, social and cultural framework, particularly in its Catholic expression. It is a valorisation demonstrated in the form of approximations, contacts and compromises between instances of the state and the religious organizations. The hypothesis is that, within the current picture of religious diversity in its relation to secularity, the great challenge is not mainly in the presence of religion in public spaces, but in monopolies and privileges with an exclusivist character engendered by certain religious groups. The object of research in this approach is, therefore, the incidence of religious symbols present in Brazilian public spaces, their relevance and developments in the perspective of secularity, mainly for the field of sciences of religions, humanities, theology and law.

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17

Hrymych, M. "Some aspects of ukrainian folk religion in Brazil." Українознавство, no. 3/4 (48/49) (2013): 192–96.

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18

Senefonte, Fábio Henrique Rosa. "The relationship between religion and education in Brazil." Revista Linhas 19, no. 40 (May 14, 2018): 434–54. http://dx.doi.org/10.5965/1984723819402018434.

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19

Follmann, José Ivo. "Brazil, Catholic religion and education: challenges and prospects." International Studies in Catholic Education 9, no. 1 (January 2, 2017): 76–88. http://dx.doi.org/10.1080/19422539.2017.1286912.

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20

Stern, Fábio L. "The Applied Scientific Study of Religion in Brazil." International Journal of Latin American Religions 4, no. 1 (May 11, 2020): 148–62. http://dx.doi.org/10.1007/s41603-020-00100-8.

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21

Garmany, Jeff. "Religion and governmentality: Understanding governance in urban Brazil." Geoforum 41, no. 6 (November 2010): 908–18. http://dx.doi.org/10.1016/j.geoforum.2010.06.005.

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22

Isaia, Artur Cesar. "Spiritism and Umbanda in Brazil: the Indian as a Figure of Worship and the Dilution of Identity Boundaries." International Journal of Social Science Studies 8, no. 4 (May 20, 2020): 15. http://dx.doi.org/10.11114/ijsss.v8i4.4865.

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Brazilian Umbanda is a religion supported by trance and worship of ancestors. This religion is very close to Spirits’, codified by Allan Kardec, the magical past and with the worship of ancestors of African origin. In contrast, the Spiritism of French origin, imported by Brazil in the second half of the 19th century, developed an identity close to literacy and science, sensitizing the sociocultural elite. With those characteristics, Spiritism tried to separate from Umbanda as Umbanda tried to get closer to Spiritism. This article discusses the figure of worship ‘the Brazilian Indian’ in Umbanda and his presence in Spiritism itself that contradict effort of his spokespersons to remove him from everything that could resemble Afro-Brazilian religions.

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23

Hartikainen, Elina I. "Adjudicating Religious Intolerance." Religion and Society 10, no. 1 (September 1, 2019): 92–110. http://dx.doi.org/10.3167/arrs.2019.100108.

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Allegations of religious intolerance push courts to deliberate on questions that are constitutive of the problem space of secularism. In addition to legal opinions on the character and scope of religious freedom vis-à-vis conflicting rights, these arbitrations result in authoritative statements on what constitutes religion, how it may inhabit public space, and, ultimately, what interests and values underpin the national collective. This article analyzes three high-profile court cases alleging religious intolerance against Afro-Brazilian religions that were tried in Brazil during the first two decades of the 2000s. It demonstrates how at this time of rapid religious transformation the adjudication of such cases acted as a key site for the Brazilian legal establishment to redefine the place of religion in the broader context of rights and laws that regulate religion in public spaces.

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24

Paloutzian, Raymond. "Psychology of Religion in the World." Revista Pistis Praxis 9, no. 1 (April 27, 2017): 15. http://dx.doi.org/10.7213/2175-1838.09.001.ds01.

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The psychology of religion used to be a small and little known field. Although a few pockets of work in the area were done when Psychology began, it was functionally nonexistent for 1/3 of psychology’s history, and received little attention for most of the rest of it. However, in the past 20 years the field has become vast in scope. It now intersects all subfields of general psychology. Also, the psychology of religion no longer exists only in Western countries. It is now an international field with research being conducted worldwide. This article summarizes this trend and documents psychology of religion in the world and in Brazil as a part of it. The need for a multilevel interdisciplinary approach to research and theory is highlighted, as a way to synthesize knowledge of religiousness cross-culturally and trans-religiously. Future research should invoke a meaningmaking model in order to examine not merely observable religious behaviors, beliefs, or experiences, but their underlying roots, i.e., their meanings and attributions made about them. Such research can help us eliminate barriers between disciplines, cultures, religions, and nations.

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25

Kehinde, Ojetayo Gabriel. "African and african diasporic religions: reflections on the relevance and prospects of african indigenous religion." South Florida Journal of Development 3, no. 3 (June 21, 2022): 3933–43. http://dx.doi.org/10.46932/sfjdv3n3-067.

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The importance of Religion in any human community cannot be over emphasized. Man’s need to reach out to the divine being higher and mightier than himself appears to be both basic and universal. Man felt this need when mystified by forces of nature, threatened by ferocious wild beasts and perplexed by death and hereafter. The affirmation of transcendental being is the core of religion. Hardly did any human civilization row in early times without giving due recognition to religion. This paper posits that before the advent of foreign religions there had been the indigenous religion upheld by African forebears and passed on to succeeding generations. The paper argues that African Traditional Religion is the religion which emerged from the sustaining faith held by the forebears of the present African generation and which is being practiced today in various forms and intensities by a good number of people irrespective of their colour, tribe or race, openly or surreptitiously. The studies reveals that African Traditional Religion is not a fossil religion (a thing of the past) but a religion that Africans today have made theirs by living it and practicing it. Although African Traditional Religion with minority of adherents all over the globe had spread to some areas on the planet earth especially where Africans are found and has influenced the lives of even non-Africans. African Traditional Religion is found in America especially, the Caribbean Islands, Jamaica, Haiti, Trinidad, Cuba and Brazil among others. The researcher employed historical method in carrying out the research.

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26

Montero, Paula. "Religion, ethnicity, and the secular world." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (December 2014): 294–326. http://dx.doi.org/10.1590/s1809-43412014000200011.

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This paper explores the contrastive, or even contradictory, relations established between 'religions' and 'ethnicities' and what is by convention called the secular world in the conception of contemporary multicultural and post-secular democracies. When and why are 'religions' and 'ethnicities' perceived as a challenge to the political system? We draw on the literature that addresses the challenges posed by the growing presence of Muslim populations in Europe in order to analyze the confrontation in Brazil between Neo-Pentecostal and Afro-Brazilian groups. Our purpose is to understand why, differently from the European conflict, in which Muslim minorities are perceived as a simultaneously ethnic and religious challenge, conflict in Brazil occurs in a doubly inverted relation. Afro-Brazilian religions have built a positive relation to Brazilian nationality and have been acknowledged as religions by the State. In contrast, Neo-Pentecostal religions, although legally recognized, are weakly connected to Brazilian nationality.

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27

Johnson, Paul Christopher. "Automaton Religion and the National Body: Ajeeb in Brazil." Grey Room, no. 88 (2022): 56–77. http://dx.doi.org/10.1162/grey_a_00349.

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28

Degani-Carneiro, Filipe. "“Evangelical Psychologists”: religion and psychological professional activity in Brazil." Quaderns de Psicologia 20, no. 1 (April 30, 2018): 75. http://dx.doi.org/10.5565/rev/qpsicologia.1427.

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29

Miranda, Claudio T., Eliseu Labigalini, and Cristiane Tacla. "Alternative religion and outcome of alcohol dependence in Brazil." Addiction 90, no. 6 (June 1995): 847. http://dx.doi.org/10.1111/j.1360-0443.1995.tb02235.x.

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30

Motta, Roberto. "Religion, Sociology, Domination, and Intolerance: a View from Brazil." International Journal of Latin American Religions 1, no. 2 (November 6, 2017): 222–39. http://dx.doi.org/10.1007/s41603-017-0022-5.

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31

da Silva Moreira, Alberto. "The Aestheticization of Religion in Brazil (and Probably Elsewhere)." International Journal of Latin American Religions 2, no. 1 (February 20, 2018): 125–41. http://dx.doi.org/10.1007/s41603-018-0036-7.

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32

Gordon, Doreen. "Religion, “race” and emerging middle classes in Salvador, Brazil." Canadian Journal of Development Studies/Revue canadienne d'études du développement 34, no. 2 (June 2013): 221–35. http://dx.doi.org/10.1080/02255189.2013.794131.

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33

Natividade, Marcelo, Juan Marco Vaggione, and Christina Vital da Cunha. "Religion and Public Policies in Brazil and Latin America." Religião & Sociedade 43, no. 1 (January 2023): 11–21. http://dx.doi.org/10.1590/0100-85872023v43n1editorial.

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34

Rey, Terry, and Karen Richman. "The Somatics of Syncretism: Tying Body and Soul in Haitian Religion." Studies in Religion/Sciences Religieuses 39, no. 3 (August 20, 2010): 379–403. http://dx.doi.org/10.1177/0008429810373321.

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The convergence of African religion and Christianity in the Atlantic world has inspired some of the most significant and most analyzed examples of syncretism in the study of religion. Scholarly discussions of these phenomena, however, tend to portray religions like Vodou in Haiti and Candomblé in Brazil as mergers of various Euro-Christian and ‘‘traditional’’ African elements that chiefly result from processes of cognitive ideation, thereby blurring the integrative somatic dimensions of religious syncretism. Modes of embodying knowledge, power, and morality are thus largely absent from the discussion of religious syncretism in Haitian Vodou and Catholicism, as well as other contact-cultural religions, whose congregational and performance spaces now span national boundaries. Drawing upon the historiography of Kongolese and Haitian religion, and on our multi-site ethnographic research among religious communities in Haiti, to think about religious syncretism in the African diaspora, this paper focuses on two key metaphors of mimetic knowledge and embodiment, mare and pwen (tying and point), arguing that they are both fundamental processes in Haitian religious syncretism and essential tropes for understanding Haitian Vodou and Catholicism, processes that are of predominantly Central African, and especially Kongolese, origin.

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35

Cordovil, Daniela. "On the border between culture and religion. Public policies for Afro-Brazilian religions in Brazil." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (December 2014): 268–87. http://dx.doi.org/10.1590/s1809-43412014000200010.

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This paper aims to discuss some of the recent questions concerning the promotion of public policies for Afro-Brazilian religions. To access to these policies, these groups have organized over the last few decades in the form of civil society associations and their leaders have attended many ministerial board meetings and committees. Because of this engagement, Afro-Brazilian religions were classified as "traditional terreiro peoples" and more recently received the label of "traditional peoples and communities of African origin." The paper analyses the various arguments underpinning the discursive construction of Afro-Brazilian religions as representatives of a black cultural heritage in Brazil.

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36

Dressler, William W., H. J. Francois Dengah II, Mauro Campos Balieiro, and Jose Ernesto dos Santos. "Cultural Consonance, Religion and Psychological Distress in an Urban Community." Paidéia (Ribeirão Preto) 23, no. 55 (August 2013): 151–60. http://dx.doi.org/10.1590/1982-43272355201302.

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Cultural consonance is the degree to which individuals approximate prototypes encoded in cultural models. Low cultural consonance is associated with higher psychological distress. Religion may moderate the association between cultural consonance and psychological distress. Brazil, with substantial variation in religion, is an important society for the examination of this hypothesis. Research was conducted in Ribeirão Preto, Brazil, using a mixed-methods design. Measures of cultural consonance were derived using ethnographic methods and then applied in a survey of 271 individuals drawn from four distinct social strata. Low cultural consonance was associated with higher psychological distress in multiple regression analysis ( B = -.430, p < .001). Members of Pentecostal Protestant churches reported lower psychological distress independently of the effect of cultural consonance ( B = -.409, p < .05). There was no buffering effect of religion. Implications of these results for the study of religion and health are discussed.

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37

Lundell, Eleonora. "The Pentecostal War Against Afro-Brazilian ‘Demons’ – Politics, Selfhood and Shared Experience of Spiritual Work in Southeast Brazil." Religiones y religiosidades en América Latina, no. 26 (December 31, 2020): 195–220. http://dx.doi.org/10.36551/2081-1160.2020.26.195-220.

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This article discusses the religious conflict between Afro-Brazilian and Pentecostal groups shedding light on the complex relations between cross-religious experiences and the official acknowledgement of ‘religion’ in Brazil. The study analyses devotees and clients’ experiences in the rituals of Igreja Universal do Reino de Deus and Umbanda addressing fluid selfhoods and the multiple human and other-than-human agencies in the making of individual life trajectories through ritual participation. Thus, regarding religious conflict merely through bounded identities, institutions or dogma, the study shows that behind the fortifying religious conflict between Pentecostal and Afro-Brazilian religious groups relies a politically complex, colonially framed concept of ‘religion’ which leaves out of academic and political consideration a large part of effective ritual knowledge and agency, continuously re-producing the inferior position of ‘Afro-Brazilian religions’ within the Brazilian society. The analysis in this article is based on ethnographic field research carried out in Southeast Brazilian states of Rio de Janeiro and São Paulo during 2008-2015.

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38

Beecheno, Kim. "Conservative Christianity and Intimate Partner Violence in Brazil." Religion and Gender 11, no. 2 (November 22, 2021): 245–64. http://dx.doi.org/10.1163/18785417-bja10007.

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Abstract Based on empirical research in a women’s shelter in São Paulo, Brazil, this article examines how ‘secular’ professionals and service users negotiate conservative Christian faith, gender roles and domestic violence. The article demonstrates how staff use theological arguments with feminist interpretations of religion, in order to better communicate with abused women of faith. A key finding is that both the religious service users and the ‘secular’ professionals discover it is not religion per se which allows for situations of violence, but rather the patriarchal way in which conservative Christianity is taught in some churches, ultimately functioning as a method of controlling women. Moreover, through feminist consciousness-raising and attention to women’s rights, some abused women of faith find ways of negotiating the violence they experience, leading to an understanding of it as both personal and political.

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39

Oro, Ari Pedro. "Os primeiros aldeamentos na província de Goiás: Bororo e kayapó na estrada do anhanguera." Revista de Antropologia 39, no. 1 (June 6, 1996): 221–44. http://dx.doi.org/10.11606/2179-0892.ra.1996.111630.

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A characteristic of modernity is the transnationalization of goods and of culture, including religion. This text shows how this occurs in the Cone-Sul involving Afro-Brazil ian Religions and Brazilian Neo-Pentecostal churches which spread out from Rio Grande do Sul accross national borders to neighboring countries in the La Plata region. After a consideration of the empirical data available about the expansion of these two religious groups to Argentina and Uruguay, we will review explanations furnished by researchers on this theme.

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40

Alton, Alexander Curtis. "Brazil’s distinct brand of religious liberty: an example to the world, not without its challenges." A&C - Revista de Direito Administrativo & Constitucional 18, no. 71 (August 21, 2018): 13–54. http://dx.doi.org/10.21056/aec.v18i71.935.

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Brazilian scholars, politicians, legal practitioners, and judges consistently refer to Brazil as a lay state, suggesting a type of secularism similar to French laïcité. However, in practice, the interaction between government, religion, and society in Brazil more closely resembles religious freedom in the United States. Among the twenty-six most populous countries, Brazil has the lowest governmental restrictions on religious freedom. The Brazilian government protects religious liberty through extensive constitutional and statutory provisions, as well as numerous international conventions. Notwithstanding these governmental protections, the country has recently experienced a dramatic increase in social hostilities directed toward people of faith. Thus, while Brazil is an example to the world with regard to minimal governmental restrictions on religious liberty, both the government and Brazilian citizens must find ways to minimize social hostilities and religious intolerance. This paper compares religious liberty in Brazil to French laïcité and U.S. religious freedom, explores governmental protections of religion in Brazil, exposes the growth of social hostilities towards religious groups in Brazil, highlights the work of government and grassroots organizations to turn back this rising tide of religious intolerance, and offers several suggestions on how the Brazilian government might further decrease social hostilities.

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Prado, Cecília de Oliveira, and Ana Maria Dietrich. "RELIGIOUS INTOLERANCE IN BRAZIL: REFLECTIONS FROM A DECOLONIAL TURN ON THE RELATIONSHIP BETWEEN SCIENCE AND RELIGION." REVISTA FOCO 17, no. 2 (February 15, 2024): e4436. http://dx.doi.org/10.54751/revistafoco.v17n2-063.

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The relationship between science and religion has been the subject of discussion throughout history, and in Brazil, this discussion also involves issues of religious intolerance. In this context, this article sets out to discuss the relationship between science and religion from the perspective of a decolonial turn, in order to reveal how the colonial heritage has influenced attitudes of religious intolerance experienced in Brazil, both in the educational and religious spheres. The aim of this article is to understand how Brazil's colonial heritage has influenced attitudes of religious intolerance and how the decolonial perspective can contribute to building a more just and tolerant society in relation to religious differences. To achieve this goal, a narrative review was carried out using the Capes Portal, Scielo, Sucupira, Google Scholar, Academia Edu, BDTD and Redalyc platforms as databases. The inclusion criteria were studies that addressed the relationship between science and religion in the Brazilian context, considering the decolonial perspective and religious intolerance. The literature review showed that discussions on the relationship between science and religion in the Brazilian context are still scarce and little explored from a decolonial perspective. In addition, religious intolerance is a reality in various areas of Brazilian society, including education and religion. Considering these difficulties found in the literature and the sensitivity of the subject, it is essential that more studies and research are carried out on the relationship between science and religion from a decolonial perspective, in order to promote critical reflection and a paradigm shift in relation to religious differences. In conclusion, the relationship between science and religion in Brazil is still marked by a colonial heritage that influences attitudes of religious intolerance and further debate and study should be conducted, even though it is a sensitive subject.

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Viana, Francisco José Machado, Anibal Faúndes, Maeve Brito de Mello, and Maria Helena de Sousa. "Factors associated with safe sex among public school students in Minas Gerais, Brazil." Cadernos de Saúde Pública 23, no. 1 (January 2007): 43–51. http://dx.doi.org/10.1590/s0102-311x2007000100006.

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A cross-sectional study was conducted to evaluate factors associated with safe sex among sexually active public school students in Minas Gerais State, Brazil. The study focused on correlations between the variables gender, age, schooling, current grade, ethnicity, religion, importance attributed to religion, mothers' education, prior exposure to any sex education, promotion of juvenile protagonism, and participation by health professionals in school activities and consistent condom use with casual or stable partners and with use of other modern contraceptive methods. Bivariate and multivariate logistic regression analyses were used. Male gender and participation by health professionals in school activities were positively associated with all indicators of safe sex, and maternal schooling of more than eight years was positively associated with consistent condom use with casual and stable partners. Secondary (versus elementary) schooling and age (older) were inversely associated with consistent condom use with casual and stable partners, respectively. Ascribing greater importance to religion and Evangelical religion were negatively associated with use of modern contraceptives in the last sexual intercourse.

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Martinez, Edson Zangiacomi, Anderson Soares da Silva, Flávia Masili Giglio, Natalia Akemi Yamada Terada, and Miriane Lucindo Zucoloto. "Religiosity and patterns of alcohol consumption among users of primary healthcare facilities in Brazil." Cadernos Saúde Coletiva 27, no. 2 (June 2019): 146–57. http://dx.doi.org/10.1590/1414-462x201900020234.

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Abstract Background A number of studies have been reported on the role of religiosity in health beliefs and behaviors. Objective The objective of this cross-sectional study is to examine the association between religious involvement and patterns of alcohol consumption in a large representative sample of users of primary healthcare facilities in Ribeirão Preto, Southeast Brazil. Method Data were collected through personal interviews. Religiosity was measured using the Duke University Religion Index (DUREL) and the alcohol consumption was measured using the Alcohol Use Disorders Identification Test (AUDIT) questionnaire. Multinomial logistic regression models were used to evaluate the associations between the participant characteristics, the AUDIT risk levels, and the drinking groups. Results The sample was composed of 841 women with a mean age of 39.5 years old and 214 men with a mean age of 45.1 years old. A significant relationship between patterns of alcohol consumption and the multiple dimensions of religiosity was detected, such as religious affiliation, religious practices, self-perception of the level of religiosity and the ORA, NORA and IR components of DUREL. Lower levels of drinking risk were detected among religious individuals and among those who practice their religions compared to individuals who have no religion and/or non-practicing individuals, respectively. Conclusion A lifestyle motivated by religious concerns is associated with alcohol use habits among the Brazilian users of the public healthcare facilities.

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Giumbelli, Emerson. "WHEN RELIGION IS CULTURE: OBSERVATIONS ABOUT STATE POLICIES AIMED AT AFRO-BRAZILIAN RELIGIONS AND OTHER AFRO-HERITAGE." Sociologia & Antropologia 8, no. 2 (August 2018): 401–26. http://dx.doi.org/10.1590/2238-38752017v823.

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Abstract Religion conceived as culture is what supports government initiatives and social engagement aimed at diverse expressions that represent the legacies of Africa in Brazil. Papers by several researchers are systematized to demonstrate this argument, which serves as the discussion presented here in three sections. The first focuses on government measures that directly affect Afro-Brazilian terreiros (ceremonial places). Next, some dimensions of the struggle against religious intolerance are discussed with a look at the leadership role Afro-Brazilian religions play in this regard. Finally, the article points out connections between the Afro-religious universe and the discourse in support of designating acarajé and capoeira as heritage. Thus, some elements of the universe of Afro-heritage, especially in the area of religion, are studied to highlight what is at the heart of this universe - the notion of culture in an ethnic sense.

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Lehmann, David. "Religion as heritage, religion as belief: Shifting frontiers of secularism in Europe, the USA and Brazil." International Sociology 28, no. 6 (October 25, 2013): 645–62. http://dx.doi.org/10.1177/0268580913503894.

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Cruz, Eduardo R., and Afonso L. Soares. "Teaching Religion in Brazil, in Public Schools and Confessional Colleges." Teaching Theology & Religion 18, no. 3 (July 2015): 296–300. http://dx.doi.org/10.1111/teth.12300.

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Turley, Alan. "The color of sound: race, religion and music in Brazil." Ethnic and Racial Studies 38, no. 3 (August 21, 2014): 531–32. http://dx.doi.org/10.1080/01419870.2014.943779.

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Ogland, Curtis P., and Ana Paula Verona. "Religion and Attitudes Toward Abortion and Abortion Policy in Brazil." Journal for the Scientific Study of Religion 50, no. 4 (December 2011): 812–21. http://dx.doi.org/10.1111/j.1468-5906.2011.01602.x.

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Hess, David J. "Disobsessing Disobsession: Religion, Ritual, and the Social Sciences in Brazil." Cultural Anthropology 4, no. 2 (May 1989): 182–93. http://dx.doi.org/10.1525/can.1989.4.2.02a00040.

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Myscofski, Carole A. "Bounded Identities: Women and Religion in Colonial Brazil, 1550–1750." Religion 28, no. 4 (October 1998): 329–37. http://dx.doi.org/10.1006/reli.1998.0142.

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