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Abstract(s)
O fenômeno dos sem religião, representado pela designação sem religião, ocupa o terceiro maior percentual de identificação religiosa no Brasil. No Censo 2010 representavam 8,04%, correspondente a mais de 15 milhões de pessoas. O grupo dos sem religião no Censo é composto por três subgrupos: os agnósticos (0,87%), os ateus (3,98%) e os sem religião sem religião (95,17%). O escopo desta tese são as pessoas sem religião sem religião, os quais designamos por sem religião com crença. A abordagem deste estudo foi histórica, sistemática e empírica. O objetivo principal foi compreender as razões para a identificação sem religião com crença. Para tanto, aspectos históricos do catolicismo no Brasil foram pesquisados, cuja associação entre a dinâmica colonial e as missões propiciou uma evangelização fragmentada e pouco institucionalizada, o que contribuiu para a formação de uma herança religiosa fragilizada, constitutiva da memória católica. Além disso, analisaram-se a urbanização no Brasil, as repercussões da mobilidade e a alteração do espaço, na dinâmica das identidades e na recomposição da memória religiosa. A autonomia do indivíduo no contexto de modernidades múltiplas e culturas híbridas promove a pluralidade, o trânsito religioso, a individualização da crença e a desinstitucionalização, aspectos que contribuem para a fragilização da herança religiosa. A urbanização, em conexão com a secularização, endossa as movimentações do campo religioso, dinamizando a paisagem religiosa brasileira. Como o fenômeno das pessoas sem religião é transnacional, para melhor entendimento, apresentam-se alguns estudos e dados sobre os sem religião no Brasil e no cenário internacional. Por fim, investigam-se na pesquisa de campo as razões para as pessoas se identificarem como sem religião com crença. A metodologia utilizada foi exploratória, quantitativa e qualitativa, abrangendo pesquisas bibliográfica e de campo, mediante aplicação de questionário estruturado digital, contendo 40 questões, a jovens universitários da Pontifícia Universidade Católica de Minas Gerais, que são discentes da graduação matriculados na disciplina de Cultura Religiosa e discentes pesquisadores da Pós-Graduação em Ciências da Religião. Conclui-se que a hipótese foi confirmada, porque, ao se identificarem como eu sou sem religião, mas tenho crenças religiosas, as pessoas informam a fragilização da herança religiosa mediante a ausência da religião, mas informam a conservação da crença, como elo da memória religiosa.
The phenomenon of people without religion, represented by the non-religious designation, corresponds to the third highest percentage of religious identification in Brazil. In the 2010 Census this group corresponded to more than 15 million people 8,04%. The group of non-religious in the Census comprises three subgroups, agnostics 0,87%, atheists 3,98% and non-religious non-religious 95,17%. The scope of our thesis are the non-religious without religion people, which we designate as non-religious with belief. The approach of this study was historical, systematic and empirical. Our main objective was to understand the reasons for non-religious with belief’ identification. For that, we researched historical aspects of Catholicism in Brazil, whose association between the colonial dynamic and the missions caused a fragmented and poorly institutionalized evangelization, which contributed to the formation of a fragile religious heritage. In addition, we analyze the urbanization in Brazil, the consequences of mobility and space alteration in the dynamic of identities and in the rearrangement of religious memory. The individual's autonomy in the context of multiple modernities and hybrid cultures promotes plurality, religious transit, individualization of belief and deinstitutionalization, all of which contribute to the weakening of the religious heritage. Urbanization in connection with secularization endorses the movements in the religious field, turning the Brazilian religious landscape more dynamic. As the phenomenon of non-religious people is transnational, we present some studies and data on non-religious people in Brazil and abroad for a better understanding. Lastly, field research was conducted to investigate the reasons for people to identify themselves as non-religious with belief. The utilized methodology was exploratory, quantitative, and qualitative and, encompassing bibliographic and field research through a structured digital questionnaire containing forty questions with young university students from PUC Minas, who were undergraduate students taking Religious Culture classes and Postgraduate research students in Religious Studies. We arrived at the conclusion that our hypothesis was confirmed because people, by identifying themselves as I have no religion, but I have religious beliefs, conveyed the message of the religious heritage weakening in the absence of religion and communicated the conservation of belief as a link of the religious memory.
The phenomenon of people without religion, represented by the non-religious designation, corresponds to the third highest percentage of religious identification in Brazil. In the 2010 Census this group corresponded to more than 15 million people 8,04%. The group of non-religious in the Census comprises three subgroups, agnostics 0,87%, atheists 3,98% and non-religious non-religious 95,17%. The scope of our thesis are the non-religious without religion people, which we designate as non-religious with belief. The approach of this study was historical, systematic and empirical. Our main objective was to understand the reasons for non-religious with belief’ identification. For that, we researched historical aspects of Catholicism in Brazil, whose association between the colonial dynamic and the missions caused a fragmented and poorly institutionalized evangelization, which contributed to the formation of a fragile religious heritage. In addition, we analyze the urbanization in Brazil, the consequences of mobility and space alteration in the dynamic of identities and in the rearrangement of religious memory. The individual's autonomy in the context of multiple modernities and hybrid cultures promotes plurality, religious transit, individualization of belief and deinstitutionalization, all of which contribute to the weakening of the religious heritage. Urbanization in connection with secularization endorses the movements in the religious field, turning the Brazilian religious landscape more dynamic. As the phenomenon of non-religious people is transnational, we present some studies and data on non-religious people in Brazil and abroad for a better understanding. Lastly, field research was conducted to investigate the reasons for people to identify themselves as non-religious with belief. The utilized methodology was exploratory, quantitative, and qualitative and, encompassing bibliographic and field research through a structured digital questionnaire containing forty questions with young university students from PUC Minas, who were undergraduate students taking Religious Culture classes and Postgraduate research students in Religious Studies. We arrived at the conclusion that our hypothesis was confirmed because people, by identifying themselves as I have no religion, but I have religious beliefs, conveyed the message of the religious heritage weakening in the absence of religion and communicated the conservation of belief as a link of the religious memory.
Description
Keywords
Sem religião Catolicismo Urbanização Fragilização da herança religiosa Identidade e memória Individualização e desinstitucionalização Crença Sem religião com crença No religion Catholicism Urbanization Fragilization of the religious heritage Identity and memory Individualization and deinstitutionalization Belief No religion with belief