[Music]
since very early I learned to observe
religion as a paradoxical phenomenon
hamburg complex and sometimes violent
often meaningless children
I learned not to convert the religions of
rational form in a bureaucratic way and
nor do religious experience from the
the sacred institutions of those who
believe that they can control the faith of
people children fiction reality
the poetic of the playful and the
imaginative both a path of
learning of reality as of
interpretation of reality and my
first experiences with religion
were this way
mediated by a kind of enchantment
knows it is mediated by a pure enchantment
with the Mysteries of Human Relations
mediated one by one and citation and
a fear before the rites and before the
Mythical and mystical formulas know that I
I was raised in a very plural family to
My mother, an evangelical woman.
pentecostal
the fate of angels, my father, and the
Gods of football believed in that
time my grandfather was a nominal Catholic
and my grandmother a special Catholic knows
so well practicing devotee and of the legion
from maria maria josé
my grandmother of Maria’s legion and in that
environment is an environment of many
ways to grow many forms of
believes
I learned to observe what would be the
religious phenomenon and how it happened
both in people’s hearts and in their
institutional social forms of
religion
I remember, for example, that when my
took me to propose the cult to the
Sundays on Sunday were Jesus’ day in
head of my mother’s and her life
took me to the Sunday service I
I would arrive at these meetings
I kept watching people singing like that.
very madly crying
nothing enchanted with everything that
was happening
he also had a man who
made a very long speech so
50 minutes doing what the
evangelicals call it preaching and its
Brother, I keep imagining putting a
man who is accustomed to speak for
one hour before the clock of this 18
minutes should be a very crazy thing and
I did not like it, I thought it was strange.
that we can sit in the front
of a person speaking for an hour without
end and in the end the staff still applauded
Do you know, I kept looking, so you’re going?
meet people and everyone liked
of that he environment was very
exciting and on Tuesdays the day that
the legion of Maria transformed the balcony
of my grandmother in a small cathedral knows
in a small sacred space I would arrive
from school
after watching key always has
key after school and then I went down to
My mother’s ladder is very very
hidden, afraid, I do not know the
what is happening to the mysteries and I
was lurking hidden between the
My grandmother’s plans to stay
observing the liturgies of the legion of
Maria and I thought that
in addition to being very pedagogical
Charming was very exciting is in the
space where the many beliefs and where
many non-believers lived together and I remember
that in the end they always prayed the father
our father who is in heaven all
you must know or have heard
someone to pray
in this way ever again there in the
my grandmother’s meeting they also prayed
maria bird and it was different because for
example in my mother’s church region
they were referring to God
always as a father in the masculine form already in the
My grandmother’s religion
besides referring to God as father
existed these saints and saints existed
female saints and there was
invocation of Mary in the religion of
My grandmother saw space for the gods and
gods and I was always comparing
these two realities always know a lot
delighted with this diversity
but I grew up in a poor neighborhood of a
City
of the metropolitan region of Rio de
january neighborhood almerinda are gonçalo rio
January and there in my neighborhood
there was a lot of diversity very
religious plurality my neighbors
mostly black and white or were
of a kind of Catholicism a little more
dancing that African mocker that the
of my grandmother or were from umbanda and
candomblé and many of my neighbors
practiced this diversity of beliefs
They created this mosaic of religion there to
around me and in that
place in that poor neighborhood my
neighbors taught me that where poverty
precariousness vulnerability
there is also much solidarity between
and thus a kind of strong faith
of a joyful faith that inspires them
endure and reinvent life
there in that situation of vulnerability
The peripheries of Brazil are religious
the places where people suffer are
places of religion because it is necessary to
a lot of joyful faith to withstand the struggles
of everyday life
but until then you can say are
interesting and beautiful experiences.
fun even but I go through my
first experiences with the black side
and violent with that of religion and
two experiences profoundly marked
the beginning of my adolescence in this
aspect
the first occurred on the day I
I was reading a history book of
religions in Brazil and I started to
and enmity between Catholics and
Protestants
I would flip through every page of the book I
passed he saw an enmity between
catholic and Protestant enmity between
Catholics and Protestants in Ireland and
enmity between Catholic and Protestant
in London enmity between Catholic and
protestant in northeastern Brazil and
enmity between Catholic and Protestant
in the north of my state rio de janeiro
when I looked at the book and saw these
Enemies and looked at my house of mine.
evangelical mother living with my
Catholic grandmother very peacefully with
passively
I’ve balanced these two conflicts here.
I was a little lost this paradox
The second event was when I
I’d be back from school again, dusk
When I Saw Military River Police
January
attacking my neighbors in umbanda and
from candomblé
I remember they were making a
ritual almost on the street of my house and
hence the police made a knock made a
blitz and accused them of
witchcraft and began to treat them in his
experience of faith as if they were
criminals
that moved me a lot would be religion
crime would be a disease is possible
criminalize the faith of the other and I started
to ask these questions these things me
deeply disturbed mainly
because, for example, the religion of my
mother could use public spaces to
make the meetings and celebrations
the evangelical and catholic churches
could meet in the squares could occupy
the streets and because my neighbors
umbanda and candomblé were being
treated as criminals to use space
public to profess their faith
later I discovered that there is a link
deep within our prejudice
latency to institutional violence and
racism that transforms
faith in crime in madness in sickness
Thus, in Rio de Janeiro there were many
stories about it but it was possible
overcome these experiences was possible
know the political ideological reasons
historical philosophies behind these
conflicts that I am
sharing and it was possible to
of the study and went from
This is what I did from research study.
of research a way to
understand the paradoxes of religions
in Brazil
the first challenge the challenge that I
I would like to propose to you when
people observes the religious phenomenon is that
let’s be able
and not just to judge religions by
their institutional forms because it is
an issue
ask yourself what religion you already have
Think of priest pastor church book
sacred place holy day sacred temple
the priests when asked about
religion most of the time commonly
we respond with the forms
institutions of religion with the
bureaucracies of religion or referring to
religious institutions but the forms
institutional religion the
bureaucracies of religion did not contemplate
do not complete and fully explain the
religious phenomenon and here is a
important paradox is to share with
you need a sense of
religion in one way of understanding
and to learn different religion
we need a way to
understand religion that accounts for the
complexity of plurality and
diversity of religious phenomena that
happens around us
and
when we look beyond the
religion as this form of domination
how can they be positive?
over the other
Then we use the paradox to think
religion comes another way
another way of looking at another
way to feel and interpret religion
What I would like to call here is
religion as a power for life
if on the one hand there is the religion that
dominates that controls what discipline
regulates on the other, there is religion as
a power to live like this energy
subjective as this vitality of being
that gives meaning to your life and
organize its relations with the
relationships around whether there are churches
oppressed if there are oppressive doctrines
there are new ways of relating
new ways of living from this
power that arises from subjectivity
and gives meaning to their existence if
Is it possible to speak in Brazil?
of a violent religious power
It is also possible to speak in Brazil of a
religious power that gives freedom
creativity that drives us and that
that inspires us has lived a better life
not only subjectively maggi in our
relationships of love and coexistence
next
In this sense, friendship is a new
religion in this sense the embrace is a
new religion love to live together
plurality and diversity are new
forms of religion are powers of life
What a hand from our heart to our chest
of our affection and we pour over the
others and others who live with us
Religion is not only power is not only can
denomination of dominating religion is also
Power live power
share and then thinking about childhood
again as this privileged place
if you think religion
I remember childhood is a toy
childhood is playing with symbols play with
languages and religion could be
childhood in this sense of playing with
symbols to play with languages and now I
I remember, for example, my daughter Lara
the most revolutionary childhood of my
life and lesser life
life stronger and fragile life that changed
radically my life and I remember
that I will have the opportunity to educate
my daughter and to be an example for her
that it is possible to live in diversity
I want to teach what religion can
be a new way of living that
religion can be a new way of
understand to include the other your
diversities and their singularities in a
generous hug I want to teach my
daughter that it is possible to come
of this religion as domination to think
religion as a new relationship as a
way to build new relationships
to teach the lara there are even
much
the prejudices that attack our
human diversity
sharing with her that in the
diversity and generous coexistence and
on the possibility of exchanging hugs
kisses in an environment of diversity is
possible to build a better world for
me to you to each and all of us is
possible to build a world where
plural abit and where the plural
thank you very much
[Applause]
since very early I learned to observe
religion as a paradoxical phenomenon
hamburg complex and sometimes violent
often meaningless children
I learned not to convert the religions of
rational form in a bureaucratic way and
nor do religious experience from the
the sacred institutions of those who
believe that they can control the faith of
people children fiction reality
the poetic of the playful and the
imaginative both a path of
learning of reality as of
interpretation of reality and my
first experiences with religion
were this way
mediated by a kind of enchantment
knows it is mediated by a pure enchantment
with the Mysteries of Human Relations
mediated one by one and citation and
a fear before the rites and before the
Mythical and mystical formulas know that I
I was raised in a very plural family to
My mother, an evangelical woman.
pentecostal
the fate of angels, my father, and the
Gods of football believed in that
time my grandfather was a nominal Catholic
and my grandmother a special Catholic knows
so well practicing devotee and of the legion
from maria maria josé
my grandmother of Maria’s legion and in that
environment is an environment of many
ways to grow many forms of
believes
I learned to observe what would be the
religious phenomenon and how it happened
both in people’s hearts and in their
institutional social forms of
religion
I remember, for example, that when my
took me to propose the cult to the
Sundays on Sunday were Jesus’ day in
head of my mother’s and her life
took me to the Sunday service I
I would arrive at these meetings
I kept watching people singing like that.
very madly crying
nothing enchanted with everything that
was happening
he also had a man who
made a very long speech so
50 minutes doing what the
evangelicals call it preaching and its
Brother, I keep imagining putting a
man who is accustomed to speak for
one hour before the clock of this 18
minutes should be a very crazy thing and
I did not like it, I thought it was strange.
that we can sit in the front
of a person speaking for an hour without
end and in the end the staff still applauded
Do you know, I kept looking, so you’re going?
meet people and everyone liked
of that he environment was very
exciting and on Tuesdays the day that
the legion of Maria transformed the balcony
of my grandmother in a small cathedral knows
in a small sacred space I would arrive
from school
after watching key always has
key after school and then I went down to
My mother’s ladder is very very
hidden, afraid, I do not know the
what is happening to the mysteries and I
was lurking hidden between the
My grandmother’s plans to stay
observing the liturgies of the legion of
Maria and I thought that
in addition to being very pedagogical
Charming was very exciting is in the
space where the many beliefs and where
many non-believers lived together and I remember
that in the end they always prayed the father
our father who is in heaven all
you must know or have heard
someone to pray
in this way ever again there in the
my grandmother’s meeting they also prayed
maria bird and it was different because for
example in my mother’s church region
they were referring to God
always as a father in the masculine form already in the
My grandmother’s religion
besides referring to God as father
existed these saints and saints existed
female saints and there was
invocation of Mary in the religion of
My grandmother saw space for the gods and
gods and I was always comparing
these two realities always know a lot
delighted with this diversity
but I grew up in a poor neighborhood of a
City
of the metropolitan region of Rio de
january neighborhood almerinda are gonçalo rio
January and there in my neighborhood
there was a lot of diversity very
religious plurality my neighbors
mostly black and white or were
of a kind of Catholicism a little more
dancing that African mocker that the
of my grandmother or were from umbanda and
candomblé and many of my neighbors
practiced this diversity of beliefs
They created this mosaic of religion there to
around me and in that
place in that poor neighborhood my
neighbors taught me that where poverty
precariousness vulnerability
there is also much solidarity between
and thus a kind of strong faith
of a joyful faith that inspires them
endure and reinvent life
there in that situation of vulnerability
The peripheries of Brazil are religious
the places where people suffer are
places of religion because it is necessary to
a lot of joyful faith to withstand the struggles
of everyday life
but until then you can say are
interesting and beautiful experiences.
fun even but I go through my
first experiences with the black side
and violent with that of religion and
two experiences profoundly marked
the beginning of my adolescence in this
aspect
the first occurred on the day I
I was reading a history book of
religions in Brazil and I started to
and enmity between Catholics and
Protestants
I would flip through every page of the book I
passed he saw an enmity between
catholic and Protestant enmity between
Catholics and Protestants in Ireland and
enmity between Catholic and Protestant
in London enmity between Catholic and
protestant in northeastern Brazil and
enmity between Catholic and Protestant
in the north of my state rio de janeiro
when I looked at the book and saw these
Enemies and looked at my house of mine.
evangelical mother living with my
Catholic grandmother very peacefully with
passively
I’ve balanced these two conflicts here.
I was a little lost this paradox
The second event was when I
I’d be back from school again, dusk
When I Saw Military River Police
January
attacking my neighbors in umbanda and
from candomblé
I remember they were making a
ritual almost on the street of my house and
hence the police made a knock made a
blitz and accused them of
witchcraft and began to treat them in his
experience of faith as if they were
criminals
that moved me a lot would be religion
crime would be a disease is possible
criminalize the faith of the other and I started
to ask these questions these things me
deeply disturbed mainly
because, for example, the religion of my
mother could use public spaces to
make the meetings and celebrations
the evangelical and catholic churches
could meet in the squares could occupy
the streets and because my neighbors
umbanda and candomblé were being
treated as criminals to use space
public to profess their faith
later I discovered that there is a link
deep within our prejudice
latency to institutional violence and
racism that transforms
faith in crime in madness in sickness
Thus, in Rio de Janeiro there were many
stories about it but it was possible
overcome these experiences was possible
know the political ideological reasons
historical philosophies behind these
conflicts that I am
sharing and it was possible to
of the study and went from
This is what I did from research study.
of research a way to
understand the paradoxes of religions
in Brazil
the first challenge the challenge that I
I would like to propose to you when
people observes the religious phenomenon is that
let’s be able
and not just to judge religions by
their institutional forms because it is
an issue
ask yourself what religion you already have
Think of priest pastor church book
sacred place holy day sacred temple
the priests when asked about
religion most of the time commonly
we respond with the forms
institutions of religion with the
bureaucracies of religion or referring to
religious institutions but the forms
institutional religion the
bureaucracies of religion did not contemplate
do not complete and fully explain the
religious phenomenon and here is a
important paradox is to share with
you need a sense of
religion in one way of understanding
and to learn different religion
we need a way to
understand religion that accounts for the
complexity of plurality and
diversity of religious phenomena that
happens around us
and
when we look beyond the
religion as this form of domination
how can they be positive?
over the other
Then we use the paradox to think
religion comes another way
another way of looking at another
way to feel and interpret religion
What I would like to call here is
religion as a power for life
if on the one hand there is the religion that
dominates that controls what discipline
regulates on the other, there is religion as
a power to live like this energy
subjective as this vitality of being
that gives meaning to your life and
organize its relations with the
relationships around whether there are churches
oppressed if there are oppressive doctrines
there are new ways of relating
new ways of living from this
power that arises from subjectivity
and gives meaning to their existence if
Is it possible to speak in Brazil?
of a violent religious power
It is also possible to speak in Brazil of a
religious power that gives freedom
creativity that drives us and that
that inspires us has lived a better life
not only subjectively maggi in our
relationships of love and coexistence
next
In this sense, friendship is a new
religion in this sense the embrace is a
new religion love to live together
plurality and diversity are new
forms of religion are powers of life
What a hand from our heart to our chest
of our affection and we pour over the
others and others who live with us
Religion is not only power is not only can
denomination of dominating religion is also
Power live power
share and then thinking about childhood
again as this privileged place
if you think religion
I remember childhood is a toy
childhood is playing with symbols play with
languages and religion could be
childhood in this sense of playing with
symbols to play with languages and now I
I remember, for example, my daughter Lara
the most revolutionary childhood of my
life and lesser life
life stronger and fragile life that changed
radically my life and I remember
that I will have the opportunity to educate
my daughter and to be an example for her
that it is possible to live in diversity
I want to teach what religion can
be a new way of living that
religion can be a new way of
understand to include the other your
diversities and their singularities in a
generous hug I want to teach my
daughter that it is possible to come
of this religion as domination to think
religion as a new relationship as a
way to build new relationships
to teach the lara there are even
much
the prejudices that attack our
human diversity
sharing with her that in the
diversity and generous coexistence and
on the possibility of exchanging hugs
kisses in an environment of diversity is
possible to build a better world for
me to you to each and all of us is
possible to build a world where
plural abit and where the plural
thank you very much
[Applause]
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