Identidades Religiosas Brasileiras e seus Exclusivismos (Brazilian Religious Identities and their exclusiveness) - DOI: 10.5752/P.2175-5841.2011v9n23p782
The Christianity which was introduced in the 16th century in Brazil affirmed itself in opposition to prior religions, showing traits of exclusiveness and intolerance. With these traits Christianity sought to denigrate the indigenous peoples, the new Christians and the Blacks by do not accepting them...
| Κύριος συγγραφέας: | |
|---|---|
| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Πορτογαλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Έκδοση: |
2011
|
| Στο/Στη: |
Horizonte
Έτος: 2011, Τόμος: 9, Τεύχος: 23, Σελίδες: 782-798 |
| Άλλες λέξεις-κλειδιά: | B
Exclusiveness
B Estigmatização B Identidades B Identities B Stigmatization B Exclusivismo B Religions B Religiões |
| Διαθέσιμο Online: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The Christianity which was introduced in the 16th century in Brazil affirmed itself in opposition to prior religions, showing traits of exclusiveness and intolerance. With these traits Christianity sought to denigrate the indigenous peoples, the new Christians and the Blacks by do not accepting them in their otherness. In the 19th century, with the introduction of Protestantism, and, in the 20th century, with the appearance of Pentecostalism and Neo-Pentecostalism, similar traits of mutual exclusiveness and negation can be verified in the intra-Christian realm. An analysis of the history of religions in Brazil shows that the religious identities were constructed through the dynamic of mutual negation. From this one can conclude that the identities of religions were not build in isolation but through the relations, sometimes marked by the dynamic of contrasts, differentiations and mutual stigmatizations. This is seen by the establishment of boundaries, which commonly are characterized by bipolar discourses, with the intent of producing exclusions by naming the other by unfaithful, atheist and heretical. The result can be verified by the anti-ecumenical characteristic of these religions. | ||
| 520 | |a O cristianismo introduzido no Brasil no século XVI, afirmando-se em oposição a religiões anteriores, evidenciou marcas de exclusivismo, intolerância, estigmatização. Com estas marcas o cristianismo buscou reduzir a si indígenas, cristãos novos e negros, negando-lhes em sua alteridade. No século XIX, com a introdução do protestantismo, e no século XX, com o aparecimento do pentecostalismo e neopentecostalismo podem-se verificar marcas semelhantes de exclusivismo e negação mútua no âmbito intra-cristão Uma análise da história das religiões no Brasil evidencia que as identidades religiosas formam construídas na tensão dinâmica da negação mútua. Disso se poderá concluir que as religiões não construíram suas identidades no isolamento, mas nas relações, por vezes marcadas pela dinâmica de contrastes, diferenciações e estigmatizações mútuas. Isso se evidencia pelo estabelecimento de fronteiras, caracterizadas não raramente por discursos bipolares e maniqueístas, no intuito de produzir exclusões ao nominar o outro de infiel, ateu, herético. O resultado pode ser verificado no caráter anti-ecumênico destas religiões. | ||
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| 650 | 4 | |a Estigmatização | |
| 650 | 4 | |a Exclusivismo | |
| 650 | 4 | |a Identidades | |
| 650 | 4 | |a Religiões | |
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