African and Brazilian Altars in Lisbon—Some Considerations on the Reconfigurations of the Portuguese Religious Field

Saraiva, Clara

doi:10.1057/9780230606982_9

Cited by 5 publications

(5 citation statements)

References 6 publications

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“…2 Protected by the Constitution and laws concerning religious freedom, the religious variety grew beyond the Catholic and other religious affiliations which, although minority ones, had an historical presence in the country, from Jewish to Islamic and Evangelical congregations (Vilaça 2006). To these were added, in the last decades, Pentecostal and neo-Pentecostal groups (Mafra 2002), some African prophetic churches (Blanes 2009;Sarró and Blanes 2010) as well as other practices imported by diverse African migrants ( Saraiva 2007( Saraiva , 2008( Saraiva , 2010a( Saraiva , 2016, Afro-Brazilian religions (Bahia 2015a;Bastos 2001;2015b;Guillot 2009;Pordeus Jr. 2000Saraiva 2008Saraiva , 2010cSaraiva , 2016Saraiva , 2019, Orthodox (Vilaça et al 2016), Buddhist, Punjabi Sikh or Hindu temples and also neo-pagan, neo-shaman and neo-druid groups (Fedele 2013;Roussou 2017).…”

Section: Religious Freedom and New Religious Expressionsmentioning

confidence: 99%

Emoções e religião através do Atlântico: sentidos e orixás lusófonos

Saraiva¹

2021

etnografica

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For the past 30 years, the Afro-Brazilian religions have crossed the Atlantic, reaching Portugal. One of the aspects that the Portuguese find most appealing is the possibility of expressing their emotions freely, either through possession and the incorporation of entities whose performances are directly connected with a sense of emotional freedom, or because these religions proclaim a clear openness and acceptance of different races, sexual preferences or even other religious beliefs. Nevertheless, the process of becoming initiated as well as the ritual sequences are both strongly hierarchical, obeying norms that should not be transgressed in order to advance in one's religious career. Split between such contradictory emotions, individuals manage them as a means to negotiate their identities within the religious group and outside of it (Wulff 2007). I will expand on the issues of emotional behavior, performance, and authenticity, connecting them with the case-study of the expansion of the Afro-Brazilian religions in Portugal. In order to do this, the performative side (Beeman 2007; Schechner and Appel 1990) of these religions and the relationship between emotions and issues of authenticity -anchored on the seminal work compiled by Thomas Fillitz and Jamie Saris in the book Debating Authenticity (2013) -will be discussed.

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Section: Religious Freedom and New Religious Expressionsmentioning

confidence: 99%

Emoções e religião através do Atlântico: sentidos e orixás lusófonos

Saraiva¹

2021

etnografica

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“…No CRIA, encontra-se José Mapril, doutorado em Antropologia (ICS-UL), professor convidado na FCSH-UNL, que tem publicado no estrangeiro, pesquisando sobre minorias muçulmanas em Portugal (Mapril, 2010a(Mapril, , 2012b(Mapril, , 2013(Mapril, , 2014(Mapril, , 2016, focando-se nas originárias do Bangladesh (Mapril, 2005(Mapril, , 2009(Mapril, , 2010b, sobre as quais escreve a sua tese de doutoramento, que aborda o trânsito entre Bangladesh e Portugal, sendo a religião aspecto saliente (Mapril, 2012a). No mesmo pólo FCSH insere-se Clara Saraiva, doutorada em Antropologia (IICT), professora convidada na FCSH-UNL, que tem lecionado, publicado e colaborado em projetos no estrangeiro, investigando sobre as religiões afrobrasileiras ( 2010, 2011, 2013, 2015a/b), africanas (Saraiva, 2008), e comparando ambas (Saraiva, 2007). Refira-se ainda, do mesmo polo, João Leal, doutorado em Antropologia (ISCTE), professor catedrático da FCSH-UNL, o qual tem estudado as festas do Espírito Santo nos Açores, sobre as quais realizou a sua tese de doutoramento (Leal, 1994), estando agora focado na vertente transnacional.…”

Section: Rever • Ano 18 • Nº 1 • Jan/abr 2018unclassified

Sociologia e antropologia da religião em Portugal: agentes e publicações

Coutinho¹

2018

REVER

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Este artigo tem como objetivo analisar o campo científico da Sociologia (e Antropologia) da Religião em Portugal, estudando os seus agentes (autores) e publicações acadêmicas respectivas. De uma Sociologia inicial marcada pela agenda pastoral da Igreja Católica, assiste-se à secularização da mesma. Em termos de agentes, a investigação atual concentra-se sobretudo em Lisboa, decorrendo também no Porto, Braga e Ponta Delgada, perdendo-se entretanto o pólo de Évora, associado aos jesuítas. A obra publicada pode dividir-se em duas áreas: sociológica (caracterização do campo religioso português e análise da relação da religião com a política) e antropológica (minorias religiosas associadas aos imigrantes).

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“…The airport becomes a place where people gather to meet relatives or friends and to receive goods di tera (from home), or to send things back, and say goodbye to the ones who leave, taking other Western and modern products saraiva African Diaspora 9 (2016) 61-76 with them (Saraiva 2008; see also Abranches 2013). Guineans in Portugal recreate their identity through the re-elaboration of the references and codes from home and by relating them to the ones from the host country; they create new networks and forms of interaction, institutions, symbols and cultural practices which allow for a recreation of the past and a construction of the present, in a permanent negotiating process, within their own community and within the encompassing Portuguese society (Quintino 2004;Saraiva 2007Saraiva , 2008.…”

Section: Migrants From Guinea-bissaumentioning

confidence: 99%

“…In the midst of all these, religious practices and funerary ceremonies are of utmost importance. In the sacralization of the new dwelling, the relation with the ancestors (forefathers who have died and live in the other world) must be acknowledged through the placement of the testos (altars) dedicated to them and the protective irãs (spirits),4 as well as all the magical-religious ceremonies that go along with such emplacements, of which the darma (to pour beverages and food for the ancestors) is the most significant, due to its direct symbolism of the connection with the ancestors in the other world (Saraiva 2007).…”

Section: Migrants From Guinea-bissaumentioning

confidence: 99%

Circulating Spirits and Dead Bodies

Saraiva

2016

Afr Diaspora

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Death is the ultimate rite of passage, one that no one can avoid, with multiple implications for the life of the individuals and of the groups within which they move. Throughout this article, I intend to show how death is a good metaphor to think about the production of places and spaces of belonging in transnational contexts, and how circulation is the key term to understand how such transnational trends are produced. I argue that in a transnational setting – in this case of Guinean migrants in Portugal – death functions as a true regeneration source as it shapes the continuity of the relationship between the migrant and the place of origin. The circulation of dead bodies, symbolic universes, spiritual healers and spirits re-shape the ties between the world of the living and the world of the dead across continents and oceans.

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African and Brazilian Altars in Lisbon—Some Considerations on the Reconfigurations of the Portuguese Religious Field

Cited by 5 publications

References 6 publications

Emoções e religião através do Atlântico: sentidos e orixás lusófonos

Emoções e religião através do Atlântico: sentidos e orixás lusófonos

Sociologia e antropologia da religião em Portugal: agentes e publicações

Circulating Spirits and Dead Bodies

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