This book explores the proliferation and spread of Brazilian-born religious forms and practices throughout the world. The global diffusion of Brazilian religions provides an excellent lens to understand contemporary religious forms. As the book shows, religious movements as diverse as Santo Daime, Candomble, Capoeira, John of God, and Brazilian style Pentecostalism and Catholicism, have become immensely popular in many places outside Brazil. This global spread is not merely the result of Brazilian migrants taking their religions abroad, it is also due to global media and to spiritual seekers, travelling to and from Brazil. Global Trajectories of Brazilian Religion demonstrates that in a dynamic space of historical and cultural production, Brazil is imagined and re-created as an authentic, spiritual, and sensual place that functions as the center for various global religions. To understand the new cross-fertilizations between religion, life-style, tourism and migration, this book introduces the notion of 'Lusospheres', a term that refers to the historical Portuguese colonial reach, yet signals the contemporary modes of cultural interaction in a different geo-political age.

William C. Olsen, Walter E. A. van Beek, and the contributors to this volume seek to understand how Africans have confronted evil around them. Grouped around notions of evil as a cognitive or experiential problem, evil as malevolent process, and evil as an inversion of justice, these essays investigate what can be accepted and what must be condemned in order to evaluate being and morality in African cultural and social contexts. These studies of evil entanglements take local and national histories and identities into account, including state politics and civil war, religious practices, Islam, gender, and modernity.

Examines Pentecostal conversion as a force of change, revealing new insights into its dominant role in global Christianity today. There has been an extraordinary growth in Pentecostalism in Africa, with Brazilian Pentecostals establishing new transnational Christian connections, initiating widespread changes not only in religious practice but in society. This book describes its rise in Maputo, capital of Mozambique, and the sometimes dramatic impact of Pentecostalism on women. Here large numbers of urban women are taking advantage of the opportunities Pentecostalism offers to overcome restrictions at home, pioneer new life spaces and change their lives through the power of the Holy Spirit. Yet, conversion can also mean a violent rupturing with tradition, with family and with social networks. As the pastors encourage women to cut their ties with the past, including ancestral spirits, they come to see their kin and husbands as imbued with evil powers, and many leave their families. Conquering spheres that used to be forbidden to them, they often live alone as unmarried women, sometimes earning more than men of a similar age. They are also expected to donate huge sums to the churches, often money that they can ill afford, bringing new hardships. Linda van de Kamp is Assistant Professor in the Department of Sociology, University of Amsterdam, The Netherlands.

William C. Olsen, Walter E. A. van Beek, and the contributors to this volume seek to understand how Africans have confronted evil around them. Grouped around notions of evil as a cognitive or experiential problem, evil as malevolent process, and evil as an inversion of justice, these essays investigate what can be accepted and what must be condemned in order to evaluate being and morality in African cultural and social contexts. These studies of evil entanglements take local and national histories and identities into account, including state politics and civil war, religious practices, Islam, gender, and modernity.

This book explores the proliferation and spread of Brazilian-born religious forms and practices throughout the world. The global diffusion of Brazilian religions provides an excellent lens to understand contemporary religious forms. As the book shows, religious movements as diverse as Santo Daime, Candomble, Capoeira, John of God, and Brazilian style Pentecostalism and Catholicism, have become immensely popular in many places outside Brazil. This global spread is not merely the result of Brazilian migrants taking their religions abroad, it is also due to global media and to spiritual seekers, travelling to and from Brazil. Global Trajectories of Brazilian Religion demonstrates that in a dynamic space of historical and cultural production, Brazil is imagined and re-created as an authentic, spiritual, and sensual place that functions as the center for various global religions. To understand the new cross-fertilizations between religion, life-style, tourism and migration, this book introduces the notion of 'Lusospheres', a term that refers to the historical Portuguese colonial reach, yet signals the contemporary modes of cultural interaction in a different geo-political age.