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Este artigo se propõe a refletir sobre as representações em torno da Amazônia na cobertura midiática sobre projetos artísticos contemporâneos de Bené Fonteles e Ernesto Neto, a partir da forma como obras e artistas têm sido 0noticiados pela mídia. Analisa-se como entrelaçam-se temas como ecologia, meio ambiente e xamanismo em exposições e no trabalho artístico de artistas brasileiros e amazônicos, e qual a recepção desses temas no circuito da arte contemporânea, a partir de uma análise sobre como essas obras são noticiadas pela mídia. A pesquisa discute as principais categorias mobilizadas pelo discurso midiático para noticiar a repercussão desses trabalhos artísticos e quais os referenciais simbólicos associados à Amazônia presentes nesses discursos

this article analyzes the use of the virtual museum as a tool for religious education from the study of the construction process of a virtual museum of the catholic religious heritage of Belém, Pará, by students of the Religious Sciences undergraduate course at the Pará State University. The virtual museum, in the form of a website, was created from a field survey on heritage assets conducted in the historic center of Belém, Pará. The website was created with the objective of making this information available to the public through educational processes developed with the help of technology. The conclusion of the research is that heritage education through digital tools is a methodology applicable to religious education, since it enables a knowledge about religious heritage focused on its relevance as places of approach to the sacred and spirituality. [ABSTRACT FROM AUTHOR]

This article aims to reflect about the representation of caboclos in Esoteric Umbanda. The text discuss how the Indigenous spirits are understood in Umbanda, through the study of some works of Umbanda writers best known today, analyzing them within a literary and historical perspective. It was possible to check that those works understands the Indians as primitive, but they have an exemplary Christian morality, and are experts in healing techniques. Apart from that, this imaginary was built during the nineteenth century, in spiritualist movements both inside and outside Brazil, reaching the twentieth and twentyfirst century just with a few modifications. [ABSTRACT FROM AUTHOR]

This Paper discusses the presence of neo-pagan religions in public sphere through an ethnography of groups and events which took place in the city of Belem, Pará, in Brazilian Amazon, from July 2013 to June 2015. The Paper proposes an analysis of how these groups contribute to the building of new ways of sociability among teenagers, bringing about changes in the religious scenario of the city. [ABSTRACT FROM AUTHOR]

This paper is a field report based on ethnographic data collected at two Brazilian Wicca meetings held in March and July 2014, in Sao Paulo and Brasilia, respectively. Both meetings celebrated Brazilian goddesses. This paper analyses this use and adaptation of local religious elements by Brazilian Wiccans. The religion arrived in Brazil during the 1980s, and today there are many Wicca covens and local traditions. This research focuses on one of these, the Brazilian Dianic Tradition. Led by Mavesper Cy Ceridwen, today this tradition has forty-eight priests and priestesses. Its magical family runs Abrawicca, a civil association that holds public Wicca rituals in five different Brazilian cities. They also organize the gatherings described in this paper. I present some of their practices, with a particular focus on the adaptation of Afro-Brazilian and native Indigenous gods and rituals by Brazilian Wiccans. [ABSTRACT FROM AUTHOR]

This article aims to discuss the role that women, priestesses of African religions, take on the political struggle of afro-religious people. The research relies on data collected using participant observation and interviews among afro-religious activists in the city of Belém, state of Pará. It has been found that there is a large number of female leaders engaged in building public policies. However, most of these women tend to take a secondary role in the occupation of political spaces. Many of them still require the support of an afroreligious male, whether a priest or an ogã, to occupy the public space, while others, despite their involvement with the cause, are less recognized for their efforts than the male counterparts. [ABSTRACT FROM AUTHOR]