Seminars

The presentation examines the role of evangelical Brazilian football players as global missionaries, based on findings from a multi-sited ethnography conducted across various countries, alongside a screen ethnography of media portrayals. It explores how these athletes leverage their international visibility to spread religious messages, often viewing their careers as a platform for faith-based outreach. A key focus is how they perceive their lives abroad as a form of "sacrifice," navigating professional football careers while maintaining their spiritual mission. It further analyzes how faith shapes their values, guiding their conduct on and off the field, and how football clubs profit from this faith-based identity, capitalizing on the players’ strong ethical commitments and influence within religious communities.

This project investigates the efforts by favela residents to combat misinformation and restore trust in journalism within communities experiencing significant information inequalities. These efforts are particularly relevant in low-income communities in Brazil, which heavily rely on no-cost platforms like WhatsApp but have limited broader web access, making it challenging to fact-check information. Consequently, WhatsApp users among the lower classes are particularly vulnerable to misinformation. Given this deep informational inequality in Brazil, promoting accessible local news sources is a crucial way to deliver quality content to marginalized communities and reduce their vulnerability to misinformation. Local reporting often ranks higher than national news in trusted news sources. Preserving and promoting these local outlets may be our best hope for repairing trust in journalism. This project addresses two central questions: How can we combat misinformation, especially in marginalized communities, and how can we restore trust in journalism? It builds on ongoing work in the favelas of Brazil, where I have collaborated with grassroots Community Media Hubs, such as Varal Agência de Comunicação (Vitória, ES), since 2013. To date, these collaborations have focused on analyzing how favela residents have appropriated technologies to liberate themselves from various forms of oppression.

Drawing from extensive engagement with the activism of the Krenak, Munduruku, and Yanomami peoples, I analyze the impact of shamanic traditions on Indigenous activism and political movements in the first decade of the 21st century. shamanic traditions embody a holistic view of the environment (sic), where humans and nature are inextricably linked (one). Shamans, as mediators between the human and non-human worlds, translate these complex relationships through rituals and storytelling, fostering a sense of multispecies citizenship (ontologies). This approach challenges the dominant narrative of nature as an object to be managed or conserved, proposing instead a model of coexistence. Therefore, the political discourse of Indigenous peoples, enriched by shamanic insights, navigates between self-objectification through imposed categories (such as territory, culture, and environment) and the cosmological reinterpretation of their experiences. This dual grounding allows for polysemic spheres of meaning: a symbolic construction of history that legitimizes ethnic discourse through cosmological knowledge, (thereby) maintaining cultural coherence and political transformation.

In this presentation I discuss the radicalization of some segments of precarious workers in Brazil. As informal workers start enterprising on digital platforms, I have been investigating the extent to which this technological shift produces political radicalization. Is this political identification a reflection of predisposed political views that were already latent previously? Or are the digital platforms pushing them to the far right? Based on a combination of intensive long-term ethnography and extensive computational approaches, I explore push and pull factors that enable the encounter between precarious workers and authoritarian populism.

Rather than a paper the presentation will be a talk-video in which a series of short clips will be used as a trampoline for crystallized concepts such as “exemplars of liberty,” “the myth of extinction,” “foundational fictions,” “mobilized intersectionality,” and “forest diplomacy.” The emphasis will be on indigenous and pro-indigenous media activism and on examples of indigenous self-representation and performance. The presentation also is about the use of media to communicate the interest and the urgency of relating to the issues engaged by indigenous people.

This paper examines the collision between three forces in motion to make a provocation: Brazil is a protagonist in the global making of infrastructures of unfreedom. First, the country is amidst a historically discontinuous shift that is seeing an exponential prison construction project materialise across the country with striking uniformity. Second, countering abiding volatility, infrastructure has become a darling pet project for international investors, development banks and pension and hedge funds, who seek to extract sustained profit from the bedrock provision of services by states. Third, rising climate temperatures and global concern create novel impetus for foreign investment to finance and build new solutions. Looking to the literature on infrastructure as ‘lively’ and ‘social’, I counter with an ethnographic and humanistic look at how this collision must return us to a material understanding of infrastructure. Doing so reveals an apparently sibling relationship between sustainability and incarceration, environmental devastation and prison re-construction, and international climate finance and debt funded prisons.

In January 2020, several newspapers in Brazil reported, with great pride, that a Candomblé temple (terreiro) from Bahia would inaugurate a subsidiary in the Nigerian city of Oyo. This would be the first enterprise of such kind on African soil and was meant “to affirm the importance of the Brazilian diaspora, a recognition from Africa of the importance of religious traditions that were transmitted by African ancestors and preserved in Bahia for centuries.” The initial excitement soon turned sour. Part of the Afro-Atlantic community responded to this project with accusations of Brazilian neocolonialism, deploying African aphorisms related to kinship and descent: “a child cannot give birth to their mother.” As an anthropologist initiated in Candomblé, in this talk I explore controversies on neocolonialism, religion, power, and Black identities in Afro-Atlantic perspective, considering contemporary understandings of liberty against a background of slavery and unrealized promises of abolition.

The objective of this presentation is to discuss the process of religious change that is taking place among the Sororó Indigenous people (Suruí-Aikewara) in the Brazilian state of Pará (in the Amazon basin). With the introduction of Pentecostal Protestantism, most indigenous villages in the process of evangelical conversion are using their traditional animist cosmology to incorporate, re-signify, and create new expressions of the sacred. From a real and symbolic dispute between a Pastor and a Pajé (shaman), there emerged the emic category of ‘índio-crente’ (indigenous believer/evangelical) and an ideal type, in the Weberian sense, that I am calling 'indigenous Pentecostalism.' In the Aikewara indigenous context, there is no rupture with the original cosmology, but rather a logic of correspondence, cohabitation of opposites, strategies of accumulation of different logics of thought, symbolic categories, and religious practices. Even constituting themselves as distinct paradigms, the two models – indigenous-shamanism and Christianity Pentecostal – are intertwined in a web of magical-religious relationships, materialized in evident religious hybridity, in a new syncretic religiosity with distinctive healing practices, with a real and/or symbolic efficacy (Lévi-Strauss, 1958).