O Vodum não revela, em princípio, nenhum conceito de metafísica ou transcendência, todavia propõe uma perspectiva que religa os mundos dos “vivos”, considerados ao mesmo tempo materiais e espirituais: o “aqui” e o “além”. O que é considerado o “aqui” não está separado do "além". Nesta relação, o “aqui” e o “além” são apenas pontos de vista diferentes, constituindo pontos de vista de espécies de vida diferentes. Os humanos formam, com os ancestrais e os vodum, uma relação em que a vida nunca desencarna. Ventos, mares, plantas, etc., são os outros humanos nos quais os vodunons reconhecem e veneram por vezes a inteligência e a vontade humana de um ancestral ou vodum. O Batuque também cultua os orixás, oriundos de vários países de África, cujas forças estão na natureza, nos rios, nas cachoeiras, matas etc., onde são invocadas as energias dos orixás. O Vodum e o Batuque, duas religiões, a priori, afastadas no tempo e no espaço, teriam a mesma perspectiva de mundo? Este trabalho traz uma reflexão sobre o estudo comparativo das práticas religiosas entre o Vodum no Benim e o Batuque no Brasil. Abordamos a análise da questão fundamental do princípio da vida que apresenta outra dimensão de tempo-espaço. Pesquisas realizadas nas cidades beninenses de Ouidah e Cotonou e no estado brasileiro do Rio Grande do Sul descreveram as práticas religiosas como uma busca de sentido que germina certa perspectiva de mundo. Tratou-se também de descrever, a partir de ritos e relatos, as religiões, tais como se apresentam. Além disso, elaborou-se] o esboço de uma reflexão sobre questões periféricas como a afiliação, a iniciação e a integração religiosa. Este conjunto de dados possibilitou uma descrição das relações entre animismo e naturalismo para uma ecologia da religião. / In theory, Vodun does not reveal any metaphysical or transcendental concepts; rather, it proposes a perspective that reconnects the worlds of the living who are simultaneously material and spiritual in the “here” and “beyond”. What is considered “here” is not separated from the “beyond”. In this relationship, “here” and “beyond” are merely different points of view; points of view from different types of life. Together with their ancestors and Vodun, humans form a relationship in which life never disembodies. In the winds, seas, plants and other natural elements, vodun practitioners recognize and venerate the intelligence or human will of an ancestor or Vodun. Batuque practitioners also worship the orixás, entities which originated in diverse African countries and whose force similarly lies in elements of nature, such as rivers, waterfalls and woods. It is from these elements that their energies are invoked. Our question is: do Vodum and Batuque, two religions which, a priori, exist separetely in time and space, have the same world perspective? This work is a comparative study between the religious practices of Vodum in Benin and Batuque in Brazil. We address the fundamental question of the principle of life which, in turn, presents another dimension in space and time. Research that was carried out in the cities of Ouidah and Contonou and in the state of Rio Grande do Sul has brought to light a search for meaning which, through religious practices, generates a specific world perspective. We also describe the presentation of these religions, based on rites and reports. Additionally, we have provided a background sketch of peripheral questions such as affiliation, initiation and religious integration. With a view towards a religious ecology, this body of data has made it possible to describe relationships between animism and naturalism.

L’étude de cas qui mobilise la majeure partie de ma thèse se penche sur une mission de la Church Missionary Society, société missionnaire anglicane, au Buganda, royaume situé au nord du lac Victoria. La thèse revient d’abord sur les raisons qui ont poussé la CMS à s’établir dans cette région vierge de tout occupant européen, et sur les conditions de cette installation, débutée en 1876. Entre 1876 et 1900, la mission connut de nombreux chamboulements, qui seront traités à la lumière de la correspondance des missionnaires de la CMS sur le terrain, de leurs journaux personnels et productions visuelles : les interactions plus ou moins fructueuses des missionnaires avec les autochtones ; le succès de la mission en termes d’influence religieuse ; le déploiement de nouvelles stations au sein du royaume et dans les royaumes voisins ; l’installation de missionnaires catholiques français dans le royaume à partir de 1879 ; l’arrivée des Britanniques dans la région par le biais de l’Imperial British East Africa Company, et la mise sous protectorat de la région à partir de 1894. Tous ces éléments seront passés au crible, ainsi que la façon dont, en métropole, ils furent l’objet de différentes publications, circulations, et donc réceptions. Les ramifications tant politiques que linguistiques et scientifiques de l’entreprise missionnaire anglicane au Buganda sont au cœur de cette étude. Cette thèse met également au jour les liens tissés entre la mission du Buganda et sa direction en métropole (la maison mère à Londres, les soutiens de la mission en amont, les lecteurs et adhérents de la société, et le lectorat britannique de la presse périodique de façon plus générale). D’autre part, il s’agit également de montrer par le biais de cette étude de cas que l’entreprise missionnaire britannique était intégrée dans un projet plus vaste de réforme et de salut global (et non seulement local) de la Grande-Bretagne et de son empire : pour ce faire, je fais appel aux archives d’une société missionnaire œuvrant en métropole, dans la capitale, la London City Mission. La mise en perspective de ces deux types de sociétés missionnaires pourra alors nous éclairer sur les liens que les Britanniques créaient et imaginaient entre la Grande-Bretagne et son empire, à la lumière des pratiques religieuses et culturelles de ses habitants. / This thesis focuses on the Church Missionary Society’s mission to Buganda between 1875 and 1900. Buganda was the most powerful kingdom of the Great Lakes region during the last quarter of the 19th century. This study retraces what motivated an Anglican missionary society to send agents to this particular area, which had not been claimed or colonized by any European power at the time of their arrival. Between 1875 and 1900, the mission underwent several changes, which this thesis examines in the light of the missionaries’ letters, journals, drawings and photographs : the interactions between the missionaries and the natives they wished to convert (the kings of Buganda for instance) ; the success of the mission itself and its expansion, mainly through the dissemination of a Bible in luganda by Ganda catechists ; the arrival of rival Catholic missionaries in the capital of Buganda from 1879 onwards ; the arrival of the Imperial British East Africa Company and the creation of the Uganda Protectorate in 1894. This thesis analyses how those changes were dealt with by the missionaries in the field, but also how they were perceived and received by the CMS’s executive committees, the supporters of the mission and the general public in Britain. Studying the political, linguistic and scientific ramifications of the mission in the metropole helps us to understand the manifold impacts that missions had in the late-Victorian era. The way the missionary narrative of the Buganda mission was shaped by the editorial committee of the CMS is also analysed so as to shed light on the strategies at work in London to promote the missionary cause throughout Britain.The aim of this thesis is to take into account what happened in the field and in the metropole in the same frame of analysis, in order to reveal the connected and networked nature of the British missionary enterprise. The example of the Buganda mission will help us to understand how Victorian Evangelicals perceived the salvation and reform of society as a global project. Confronting the CMS sources with archives from a different type of missionary organization – in that case the London City Mission – enables the historian to reveal the ties that linked the home missionary project to the overseas missionary enterprise. This thesis shows that the perceived rivalries between both mission fields were in fact complemented by a strong belief in the connected nature of the missionary enterprise, in terms of staff and support, reprensentations, evangelizing strategies and promotion tools.

A partir do estudo de percursos singulares, objetivou-se compreender as principais dimensões e implicações da participação de adultos em situação de rua em circuitos religiosos na construção de redes de interdependência. Trata-se de pesquisa com base nos princípios da etnografia, cujo trabalho de campo desenvolveu-se por meio do diálogo, pela participação e por meio de entrevistas com foco na história de vida. A heterogeneidade de formas de dissociação social e de modos de reconfigurações de percursos de vida nas ruas e nos espaços públicos da cidade de São Paulo, alicerçados na religiosidade, é o foco da discussão deste estudo. No interior desta heterogeneidade, privilegiam-se os grupos e as pessoas que proporcionaram referência para a discussão de formas endógenas/internas (e de autoorganização) de superação dessa condição, em movimentos opostos a desfiliação e à desqualificação social. Este estudo teve seu ponto de partida com histórias de pessoas que partilharam a experiência do Ponto de Encontro e Cultura/Metuia-USP. A análise foi realizada em duas perspectivas: por um lado, a reconstituição da história de vida dos interlocutores, com o objetivo central de mostrar suas redes de interdependência com foco nos circuitos de participação religiosa, que transcendem os circuitos assistenciais, discutindo as singularidades de seu processo de construção/reconstrução de identidades ressignificadoras da historicidade e da experiência da situação de rua; por outro, diferentes racionalidades que coexistem nos circuitos religiosos identificados, ou seja, narrativas que colaboram com análises e explicações para a situação de rua que rejeitam a concepção secularizada da realidade como única forma de saber e orientação de vida. As trajetórias dos interlocutores permitem elucidar movimentos que a política pública e os serviços não captam facilmente e põem em questão noções como família, hierarquização técnica e política de necessidades na atenção e atendimento das pessoas em situação de rua. A religião pode conferir um campo de linguagem significativo e criativo para a formulação de possibilidades de vida e de escolha em que viver o presente com a qualidade do desejo pode ser tão premente quanto alimentar o corpo. Pretende-se contribuir para a construção de subsídios na formulação de ações e projetos de vida na atenção em terapia ocupacional social, que possam transitar entre o singular e o coletivo, além de nortear a formulação de metodologias de intervenção que incorporem as expressões culturais do seu público-alvo. Fornecer subsídios para reforçar a noção de cultura e diversidade cultural como direito incorporado aos avanços na implementação da Política Nacional para a População de Rua, a implementação do Sistema Único da Assistência Social no Brasil e do Plano Nacional de Cultura, reconhecendo as particularidades regionais e, também, as singularidades de seus usuários, de modo a rever noções como família e de perceber novas formas como nos ligamos e religamos continuamente / From the study of single life pathways, this research aimed to understand the main dimensions and implications of homeless adults in religious circuits for the construction of interdependence networks. It is a research based on the principles of ethnography, with a field work developed through dialogue and participation, and through interviews focused on life history. So, this study centers in the heterogeneity of social dissociation forms and the religion-based reconfigurations of ways of life paths in the streets and public spaces of the city of São Paulo. Within this heterogeneity, the target are groups and individuals who provided reference for the discussion of endogenous/internal (and self-organization) forms to overcome this condition, through movements opposing disaffiliation and social disqualification. The starting point was stories of people who shared the experience of Ponto de Encontro e Cultura/Metuia-USP (Metuia-USP Gathering and Cultural Point). The analysis was performed in two perspectives: on the one hand, the reconstitution of the interlocutors life history, with the main objective of showing their interdependence networks, focusing on religious participation circuits that transcend the assistance circuits, discussing the peculiarities of the process of construction/reconstruction of identities that re-signify the historicity and experience of homelessness; on the other hand, different rationalities that coexist in the identified religious circuits, or narratives that contribute to analysis and explanations for the homeless who reject secularized conception of reality as the only way to acquire knowledge and life orientation. The interlocutors trajectories allowed to elucidate movements not easily captured by public policy and services, and questioned notions such as family, technical hierarchy and needs policy for attention and care of the homeless. Religion can provide a meaningful and creative language field for the development of life opportunities and choice in which to live in the present with the quality of desire can be as urgent as feeding the body. This study intendeds to contribute to the construction of subsidies in the formulation of actions and life projects of social occupational therapy attention, which can move between the singular and the collective, and to guide the formulation of intervention methodologies that incorporate the cultural expressions of their target audience, as well as provide support to strengthen the notion of culture and cultural diversity as a right incorporated into the progress in implementing the Política Nacional para a População de Rua (National Policy for Homeless People), the implementation of the Sistema Único da Assistência Social (Universal System of Social Assistance) in Brazil, and the Plano Nacional de Cultura (National Culture Plan), recognizing the regional peculiarities and also the singularities of its users, as a way to review notions such as family and realize new ways of continuous connection and reconnection

Ritos de magia e sobrevivência tem como tema central as manifestações mágico-religiosas em seus nexos com a história social do Brasil e de São Paulo dos últimos anos do século XIX às primeiras décadas do século XX. A temática foi sugerida inicialmente pelo nosso trabalho de mestrado e pela documentação criminal da segunda metade do século XIX que chamou a atenção para a importância de uma religiosidade difusa, no geral oriunda das crenças afro-brasileiras, no processo de luta contra a reificação pretendida pelo regime da dominação escravista e por seus efeitos no pós-Abolição. Impregnada na organização do dia-a-dia das populações urbanas e rurais, muitas delas oriundas da condição escrava, manifesta na ação de curandeiros, feiticeiros, pitonisas e benzedeiras, insinuou a força de uma sensibilidade religiosa que se transformava muitas vezes em componente essencial de processos cognitivos e de uma concepção de mundo capaz de fornecer os referenciais para que tais grupos pudessem pensar a sua condição social e se compatibilizar com a sociedade mais ampla. De outra parte, nos quadros das transformações que se operavam no período, não se tratava de uma simples permanência de ritos e crenças, em continuidade com as tradições do catolicismo popular e dos ritos afro-brasileiros, mas de um processo de acentuada revivescência das mais variadas correntes de pensamento mágico e místico, denotando em outros termos os ritmos e as direções dos processos históricos em curso. A história da cidade nessa época, marcada pelo crescimento espantoso do número de habitantes, vinha inscrita também no alastramento das vertentes do pensamento espiritualista: a difusão do espiritismo, as teorias e práticas relacionadas ao magnetismo animal, a ciência do ocultismo, a quiromancia e a cartomancia mesclavam-se às tradições existentes e acabavam por moldar práticas e figuras multifacetadas. Além disso, aludiam ao clima de insegurança social, à mobilidade de contingentes populacionais imigrantes, migrantes e negros, às oscilações implícitas nos processos históricos em curso e, indiretamente, ofereciam um quadro revelador do custo social da urbanização e da modernização. Emprestando os termos de Oswaldo Xidieh (1944), senhores e senhoras em idade provecta, negras velhas e macumbeiros, parteiras e carolas, curandeiros e benzedeiras, rezadores e tiradores de cobra, capelães e cozinheiras, amas-secas e mumbavas, crias e cantadores, folientos do Divino, penitentes andarilhos e beatas são os sujeitos desse estudo. / This thesis, Ritos de magia e sobrevivência, is focused on magical-religious manifestations in its links with Social History of Brazil and São Paulo in the last years of the nineteenth century to the early decades of the twentieth century. The theme was originally suggested by our previous research based on criminal documentation of the second half of the nineteenth century that drew attention to the importance of a diffuse religiosity, in general originated from the African-Brazilian beliefs, in the struggle against reification intended by slavery and their effects on post-Abolition. Steeped in the organization of everyday life of urban and rural populations, many of them coming from the slave condition, manifested in the action of healers, shamans, and pythoness, the strength of a religious sensibility became an essential component of cognitive processes and a conception of the world able to provide references for such groups could think about their social status and be compatible with the wider society. On the other hand, in the frames of transformations operated in this period, in continuity with the traditions of popular Catholicism and African-Brazilians rites, in a stead process of revival of the most various currents of mystical thought and magic, the religious dimension denote in other terms the historical process in progress. São Paulo´ History at this time, marked by phenomenal growth in the number of inhabitants, was also marked by the spread of spiritual strands of thought: the diffusion of spiritualism, the theories and practices related to Animal Magnetism, the Occultism, the Cartomancy mixed with ancient traditions and practices and ultimately shape different figures. Moreover, allude to the climate of social insecurity, the mobility of population groups of immigrants, migrants and blacks population, and also fluctuations implicit in ongoing historical processes, reveal indirectly the social cost of urbanization and modernization. Borrowing the terms of Oswaldo Xidieh (1944), \"lords and ladies in ripe age, old black and macumbeiros, pious and midwives, healers and faith healers, chanters, chaplains and cooks, nannies and mumbavas, and young singers , folientos the Divine, wanderers and penitents butts \"are the subjects of this study.

Minorité ethno-religieuse originaire du Nord-Ouest de l’Inde, les sikhs ont une longue histoire migratoire qui prend naissance pendant la colonisation britannique. Cette thèse s’intéresse à la manière dont les sikhs de la diaspora, et particulièrement ceux de Grande-Bretagne, ont contribué de manière décisive à définir les contours de l’identité sikhe contemporaine.Pour ce faire, nous nous intéressons à la genèse coloniale du discours identitaire dominant, développé par l’élite sikhe réformiste dans la deuxième moitié du 19e siècle, qui repose sur l’élaboration de frontières socio-culturelles rigides séparant les sikhs des non-sikhs et sur la création d’une communauté unie et distincte, dotée d’un univers symbolique autonome, de rites propres et d’une histoire particulière. Cette notion normative d’une communauté sikhe monolithique s'est trouvée consolidée en Grande-Bretagne sous l'effet des politiques publiques et de décennies de mobilisations communautaires pour le turban. La politique sikhe de reconnaissance repose sur l’idée d'exceptionnalisme des sikhs, de leur contribution importante à la société britannique et d’une relation historique privilégiée avec les anciens colonisateurs. Cependant, l’étude de la pluralité des appartenances socio-religieuses – en particulier sectaires et de caste - révèle la diversité des manières d’être sikh en diaspora et bat en brèche les prétentions du leadership à parler au nom de « la » communauté sikhe. / As an ethno-religious minority originating from the North-West of India, the Sikhs have a long migration history, starting during the colonial period. This dissertation focuses on how the Sikh diaspora, particularly British Sikhs, have decisively shaped contemporary Sikh identity narratives.Sikh dominant identity narrative was shaped in a dialogic relation between the colonizers and Sikh intellectual elite in the 19th century and it relied on rigid boundaries between Sikhs and non-Sikhs. Sikh reformists strived to create a unified and distinct community, with its own rituals, symbols and collective memory. This normative definition of a homogeneous community has been strengthened in post-colonial Britain, under the influence of public policies towards immigrant minorities and of Sikh politics of recognition. The latter draws on the idea that Sikhs represent a model minority, entertaining a priviliged relationship with the British.However, the diversity of socio-religious practices and belonging observed during fieldwork highlights that, despite Sikh leadership claims to represent a homogenous community, there remains a plurality of ways to be a diasporic Sikh.

Made available in DSpace on 2016-04-25T19:20:17Z (GMT). No. of bitstreams: 1 Anna Carolina Santos.pdf: 863900 bytes, checksum: 7681d8e977733fed1222e40829927c2a (MD5) Previous issue date: 2011-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study analyzes the constitutions divided into ninety-three chapters of the First Mexican Provincial Council held in 1555. In this sense, as we have research problem is if the council norms respected or rejected the old religious practices. Through the reading of the religious chronicles of the Franciscan Bernardino de Sahagun and the Jesuit Jose de Acosta we seek indigenous religious practices reported everything that refers to the birth, marriage and penitence to, by the analysis of the constitutions of the council, scored the considerations about the administration of three of the sacraments: Baptism, Confession and Marriage. We identified what were the norms established by the conciliar assembly about the sacramental practices, whether it was taken into account the religious practices of the ancient Indians, who were still common in the region until 1555. The normatization of control intended to reconcile orthodoxy of doctrine and practice, generating conflicts and strategies of domination and resistance in an atmosphere of shock and political-cultural accommodation. We detected that when the council norms that regulate the sacramental practices caused the rupture with the indigenous religious practices / O presente estudo analisa as constituições divididas em noventa e três capítulos do Primeiro Concílio Provincial Mexicano, realizado em 1555. Neste sentido, temos como problema de pesquisa se a normatização conciliar respeitou ou rejeitou as práticas religiosas antigas. Através da leitura das crônicas religiosas do franciscano Bernardino de Sahagún e do jesuíta José de Acosta buscamos nas práticas religiosas indígenas relatadas tudo o que se refere ao nascimento, penitências e casamento para, por meio da análise das constituições do Concílio, pontuarmos as considerações sobre a administração de três dos sacramentos: Batismo, Confissão e Matrimônio. Identificamos quais foram as normas estabelecidas pela assembléia conciliar sobre as práticas sacramentais, se foi levado em consideração as práticas religiosas antigas dos índios, que eram ainda comuns na região até 1555. A normatização conciliar pretendia o controle da ortodoxia da doutrina e das práticas, o que gerou conflitos e estratégias de dominação e de resistências num ambiente de choques e acomodações políticoculturais. Detectamos que a normatização conciliar quando regulou as práticas sacramentais causou a ruptura com as práticas religiosas indígenas

一貫道已成當代的顯學，雖其學術研究成果尚不豐富，但其參與各種社會活動卻相當活躍，而信徒人數也佔臺灣人口相當高的比率。其在臺灣的發展，從早年政府、社會各方的打壓，而至登記為合法宗教並向海外傳播，至今在國內外蓬勃發展，秉持的是什麼樣的修行觀？宗教實踐的內涵為何？兩者的關聯性如何？這些都是本論文要探討的問題。 　　本論文採取的研究方法包括文本分析、田野調查與問卷調查。先從《皇 訓子十誡》訓文本中提出一貫道的修行觀，並從中歸納一貫道信仰的核心價值為無生老 的概念，由此概念才能推展出其他的修行觀。再從田野調查中觀察一貫道的宗教實踐，分為宗教儀式、個人修辦與社會公益三類。最後則以問卷調查分析的方式來探討修行觀與宗教實踐的關聯性，從寶光崇正道場中對特定族群做不分年齡、性別、學歷的抽樣調查，分析結果發現，宗教實踐確實和修行觀有所關聯，而影響最多的選項為「行功了愿」的修行觀，這也和研究觀察的發現相符，但其內在的觀念仍是無生老 。

Pastoral care, or persuasion? The influence of church leaders and their control of clergy and believers. Research of religiosity, communication strategies of priests and their image in letters in the late 19th and early 20th century. Tomáš W. Pavlíček SUMMARY The author of the Ph.D. thesis examines the religious culture in Bohemia in the late 19th century. Contrary to the concept of secularization and the prevalent opinion about an extraordinary decline of religiosity in the Czech society, he attempts to explain the interdependence of social and religious changes in the modern times. Within the sociological concept of secularization and disenchantment of the world, the author focuses on three phenomena: the vocation of a priest, religious practices and conversion, which he treats as religious concepts and at the same time applies them in historical research. The biggest part of the thesis is devoted to the first object of the research - the attitude of a priest towards his vocation, as the clergy is the agent of religious change. The thesis contributes to the current discussions about the relationship of the church and the state and the role of clergy in the society. The main questions are: What is the role of a priest in the religious changes? In what way or under what circumstances does a person get the...

Les monnayages celtiques des peuples turon et carnute n’ont jamais fait l’objet d’une synthèse approfondie, c’est pourquoi nous en avons fait notre sujet d’étude. Notre propos porte sur la monétarisation et le développement de la monnaie dans la Loire moyenne. Cette zone est fondamentale pour la compréhension du fonctionnement des systèmes d’échanges en Gaule mais aussi entre la Méditerranée et le nord de l’Europe à La Tène finale. Ces réseaux d’échanges ont pu être mis en lumière une fois qu’un référentiel typo-chronologique a été établi pour chaque territoire avec pour focale à la fois l’origine et la fonction de la monnaie. Nous avons pu mettre en lumière la précocité des monnayages de potin et de bronze ainsi que des zones d’émission qui se sont modifiées entre le IIe et le Ier siècle avant notre ère. / The celtic coinages of peoples turon and carnute never been a synthesis more go deeper, so we made our subject of study. Our speech is on apperance and development of money in the average Loire. This zone is fundamental for the understanding of the functioning of the systems of exchanges in Gaul but also between the Mediterranean Sea and the North of Europe in final La Tène. These networks of exchange were revealed when a typo- chronological reference table was established for every territory whilst focussing on the origin and function of the money as well. We were able to shed light on the precocity of potin and bronze coinages as well as emission zones that have changed between the second and the first century before our era.

Ao analisar o panorama atual das pesquisas que envolvem comunidades tradicionais do Brasil, percebe-se que a maioria dos trabalhos tem enfocado aspectos antropológicos, socioeconômicos e culturais, questões de gênero, etnobiologia, conflitos sociais, etc., demonstrando haver uma carência de estudos que visem a identificar o papel da religião católica no contexto ambiental. Dessa forma, o objetivo do presente estudo foi conhecer como o catolicismo popular e suas formas de expressão influenciam os pescadores artesanais do Pina ao lidarem com o meio ambiente (o mar), na busca de recursos para a sua sobrevivência. Algumas indagações que permaneciam desconhecidas na realidade dos pescadores artesanais e, consequentemente, nortearam a presente pesquisa foram: como se configura o catolicismo popular na profissão dos pescadores artesanais? Quais as relações existentes entre a fé e o sucesso nas pescarias? Algum princípio religioso é seguido para usufruto e conservação da natureza e dos recursos naturais? Após esse estudo, confirmou-se o quanto o pescador artesanal é fervoroso na devoção ao santo padroeiro São Pedro e, sobretudo, temente a Deus. Misturando a doutrina católica com crendices e superstições nas quais acredita, recitam orações cujas estrofes passam de geração a geração, e assim, vão (re)construindo e perpetuando seu universo religioso. Notadamente, a natureza se faz presente em suas crenças, nas narrações de seus casos e lendas, cultivados durante tempos, ao serem transmitidos de pai para filho. Ressalta-se também o papel educativo que a Igreja pode desempenhar através de seus trabalhos de pastoral, característicos das igrejas católicas ou de trabalhos similares realizados por outros segmentos religiosos. Por fim, a importância do presente trabalho é a de conhecer a cultura e o modo de vida dessa população, através do catolicismo popular praticado, e contribuir assim para uma melhor compreensão do ser humano, enquanto homem de fé que enfrenta problemas socioambientais para o seu sustento e o de sua família / Evaluating the current state of art of the researches involving traditional communities of Brazil, it is observed that most of the works has been focused anthropological, socioeconomics and cultural aspects, gender matter, ethnobiology, social conflicts, etc. showing a lack of studies that aim to identify the role of the Catholic religion in the environmental context. In this way, the purpose of the present study is to know how the popular Catholicism and its forms of expression influence artesanal fishermen of Pina on the environmental issue (the ocean). Some issues are still unknown about the artesanal fishermen lives and, consequently, guide the present researches, as: How does represent the Catholic religiosity in the artesanal fishermen profession? Which are the relationships between the faith and the fisheries success? Any religious principles are followed for use and conservation of the nature and the natural resources? With this study, it was confirmed how the artesanal fisherman is moving in its devotion to San Pedro and, mostly, believed to God. Mixing the Catholic doctrine with beliefs and superstitions in which they believes, reciting prayers whose verses pass from generation to generation, the fishermen (re)building and perpetuating they religious universe. Notably, the nature is present in their beliefs, stories and legends, grown over time, to be transmitted from father to son. We also emphasize the educational role that the Church can play through their pastoral work, typical of Catholic churches or similar works carried out by other religious segments. Finally, the importance of this work is to know, through the popular Catholicism practiced by them, the culture and lifestyle of this population, thus contributing to a better understanding of the human being as a man of faith who face social and environmental problems for their support and his family