Trânsito religioso no Brasil

Almeida, Renato Paes de; Monteiro, Paula

doi:10.1590/s0102-88392001000300012

Cited by 71 publications

(45 citation statements)

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“…In Brazil, the largest contingent of evangelical believers are in the northern and central-western states while the Northeast has the lowest number of Pentecostal churches with a high rate of Catholics. 1 The growing number of Evangelicals in Brazil can be explained by economic by precarious conditions with a complete lack of public power. 5 The overlap between the map of Evangelicals and femicides questions not only the association with poverty but also shows that femicides as well as Pentecostals are more prevailing among "the poorest of the poor" or areas of extreme social deprivation and lack of public power.…”

Section: Discussionmentioning

confidence: 99%

Femicídios: homicídios femininos no Brasil

Meneghel

Hirakata

2011

Rev. Saúde Pública

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OBJECTIVE:To assess female homicide rates due to aggression according to sociodemographic and health indicators. METHODS: RESULTS:The standardized female homicide rate due to aggression was 4.1/100,000 during the study period. After adjustment, three variables remained signifi cantly associated with female homicides: birth rate (p = 0.072), percentage of Evangelicals (p = 0.019) and male homicides due to aggression (p < 0.001). The model had a predictive power of 69% (r2 = 0.699). The Brazilian states of Espírito Santo, Pernambuco, Mato Grosso, Rio de Janeiro, Rondônia, Alagoas, Mato Grosso do Sul, Roraima e Amapá showed the highest rates during the study period. CONCLUSIONS:The female homicide rates due to aggression were high in Brazil and varied by region. The association with male homicides due to aggression stresses the importance of reducing structural violence to protect women against violence. DESCRIPTORS:

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Section: Discussionmentioning

confidence: 99%

Femicídios: homicídios femininos no Brasil

Meneghel

Hirakata

2011

Rev. Saúde Pública

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“…The Catholic Charismatic Renewal (CCR), which introduced in Brazil in 1970, is in many aspects similar to the Pentecostal churches (CHESNUT, 1997;MONTERO, 2013). During services, worshippers of both affiliations dance, read the bible, emphasize the power of words, preach the commandments, and stress the relevance of values, such as virginity until marriage, and have considerable attendance at services and other liturgical celebrations.…”

Section: The Changing Religious Landscape Of Brazilmentioning

confidence: 99%

“…Consequently, many low socioeconomic status (SES) individuals were attracted to them. Almeida and Montero (2013) explain that one way to conceptualize this type of religious conversion is by understanding faith as a product that people can acquire in the religious market according to their needs.…”

Section: The Changing Religious Landscape Of Brazilmentioning

confidence: 99%

“…The proportion of Protestants increased from 3% to 22% during the same period. Moreover, there was an increase in the number of persons with no religious affiliation, which varied from 1% to 8% of the total (ALVES et al, 2012;BARBOSA, 2013;MONTERO, 2013). People who declared themselves as members of "other religions" increased from 2% to 5% during the same period, also contributing slightly to the changing landscape of religious affiliation in Brazil.…”

Section: Introductionmentioning

confidence: 99%

“…A conversion from one religion to another might represent the expression of different needs at the societal and individual levels, such as the search for spiritual comfort and/or the search for financial assistance and social capital, which religious services often provide. In this venue, the recent expansion of Pentecostal and neo-Pentecostal churches, which have attracted millions of members, especially in population strata with low income and less formal education, may have been fostered by these specific needs (DECOL, 1999;MARIANO, 2004;PIERUCCI, 2004;COSTA et al, 2005;NOVELLINO, 2006;McKINNON et al, 2008;ALVES et al, 2012;MONTERO, 2013;BARBOSA, 2013).…”

Section: Introductionmentioning

confidence: 99%

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The changing landscape of religious affiliation in Brazil between 1980 and 2010: age, period, and cohort perspectives

Coutinho¹,

Golgher²

2014

Rev. bras. estud. popul.

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There has been a remarkable decline in the number of Catholics in Brazil over the last few decades, a fact that is attributed to the growth of Pentecostal churches and to an increase in the number of people with no religious affiliation. We analyzed the age, period, and cohort effects associated with religious affiliation in Brazil from 1980 to 2010, applying the Hierarchical Age-Period-Cohort and Cross-Classified Random Effects Model. We observed that age effects were significant but low for Catholics and Pentecostals, and were substantial for those with no religious affiliation, with a negative relationship. For these first two religious affiliations, period effects were of greater magnitude with clear trends: negative for Catholics and positive for Pentecostals. Cohort effects were significant for all three affiliations, but magnitudes were lower than the other two effects. We also verified that the likelihood of being a Pentecostal decreased with formal education, and the opposite occurred for persons with no religious affiliation. These effects, however, were smaller for younger cohorts, possibly due to the reduced social selectivity of recent students pursuing higher education and the increase in overall levels of education.

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Influence of Sociocultural Factors and Acceptance of Creationism in the Comprehension of Evolutionary Biology in Freshman Brazilian Students

2012

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The creationist movements in Brazil, although considered weak, are on the increase. The Brazilian legislation neither imposes any objection in teaching evolution nor obliges the teaching of creationism as an alternative to evolution in science classes. Furthermore, it allows the optional teaching of religion at schools. The aim of the present study was to evaluate the knowledge regarding biological evolution in freshman students from a Brazilian university. Such knowledge was related to sociocultural factors such as their parental education level, the type of high school the student graduated from (private or public school), their philosophical/religious position as well as the acceptance of creationism as an alternative to evolution. Among those factors, the latter two showed significant differences, in which the higher averages belonged both to the atheistic students and to those who do not accept creationism as an alternative to evolution.

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Trânsito religioso no Brasil

Cited by 71 publications

References 0 publications

Femicídios: homicídios femininos no Brasil

Femicídios: homicídios femininos no Brasil

The changing landscape of religious affiliation in Brazil between 1980 and 2010: age, period, and cohort perspectives

Influence of Sociocultural Factors and Acceptance of Creationism in the Comprehension of Evolutionary Biology in Freshman Brazilian Students

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