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Roger Sansi and Luis Nicolau Parés

The debates on identity politics and the invention of tradition led the study of Afro-Brazilian religions to a certain impasse in the 1990s. However, in the last several years, the field has been totally renewed, although in different directions. In this article we will consider some of these new trends, from a wider historical engagement with the Atlantic world, through the religious field and the public sphere, to new approaches to spirit possession and cosmology. Our objective is to assess the extent to which these new debates have managed to overcome this impasse.

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Adjudicating Religious Intolerance

Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil

Elina I. Hartikainen

two decades, religious intolerance against Afro-Brazilian religions has emerged as a key subject of legal debate in the nation. Although Afro-Brazilian religions have been variously marginalized and discriminated against in Brazil since their

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An Afro-Brazilian Theory of the Creative Process

An Essay in Anthropological Symmetrization

Marcio Goldman

Starting with the axiom that, for anthropology, the only relevant epistemologies and ontologies are those offered by the peoples we work with, this article offers a sketch of the current debate around the once famous ideas of 'fetish' and 'fetishism'. Focusing on the way that this debate has been extended in studies of Afro-Brazilian religions, the argument employs fieldwork and bibliographic data from one of these religions, candomblé, in order to present a native theory of the creative process underlying what has been baptized with the strange names 'fetish' and 'fetishism'. In short, this native theory holds that the creative process consists more in the actualization of already existing virtualities contained in beings and objects in the world than in the model of ex nihilo production, which is characteristic of our dominant Judeo-Christian and capitalist cosmologies.

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The Religious Foundations of Capoeira Angola

The Cosmopolitics of an Apparently Non-religious Practice

Sergio González Varela

arts. My point here is that the holistic perspective of capoeira Angola helps mestres to establish a closer connection with a spirituality, similar to that in the Afro-Brazilian religion of Candomblé. One wonders why scholars have rushed to define

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Assessing Ritual Experience in Contemporary Spiritualities

The Practice of ‘sharing’ in a New Age Variant of Umbanda

Viola Teisenhoffer

1985 ). However, this codification does not so much aspire to legitimize or reform Umbanda; rather, it is a creative reinterpretation of Afro-Brazilian religions in general and their remodeling into a new synthesis that presents many of the

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Ritual Infrastructure

Roads to Certainty in Two Brazilian Religions

Inger Sjørslev

modernity and state interference affect the material and spatial frameworks for the existential search for certainty. Candomblé is a traditional Afro-Brazilian religion, which decades ago became popular in Brazil among the white middle class. For centuries

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Winnifred Fallers Sullivan

articles are teeming with contradiction and multiplicity. In “Adjudicating Religious Intolerance: Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil,” Elina Hartikainen reveals the messy impossibility of

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Introduction

Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference

Jeremy F. Walton and Neena Mahadev

, Elina Hartikainen's “Adjudicating Religious Intolerance: Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil,” examines a complex, compelling context of religious plurality, where Afro-Brazilian religious

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Introduction

A Decade of Religion and Society

Sondra L. Hausner, Ruy Llera Blanes, and Simon Coleman

Christians and Afro-Brazilian religions: caught in the in-between spaces of the state, Afro-Brazilian (minority or Criollo) religions fall through the legal cracks that are ostensibly there to protect religious expression and freedom. Melissa Caldwell then

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Ashley Lebner

now considered the paradigmatic Afro-Brazilianreligion” and therefore the heart of Afro-Brazilian culture in today’s Brazil and in Pelourinho in particular. There is a double irony here: on the one hand, residents are only partially resisting the