Eduardo Dullo
I am a social anthropologist researching how religion and politics have been related and entangled and the researches I have done aimed at a new understanding of Brazilian secularity throughout the 20th century. To pursue this subject I focus on the educational policies and theoretical pedagogies that intended to promote a secular citizen (with the creation of public secular schools) and the religious education as a counterpart of this project of civil society. In this way, I pay particular attention to value changes and transformations of subjectivities, both historically and ethnographically.
Lecturer and Head of the Social Anthropology Department, Federal University of Rio Grande do Sul (UFRGS), Brazil. Since 2017 I am Director of the Religious Study Group (Núcleo de Estudos da Religião - NER) and Editor of their Journal - Revista Debates do NER. In 2015 I was a visiting scholar at the Social Anthropology Division of University of Cambridge and was selected as 2015 Fellow of the Institute for Critical Social Inquiry of the New School for Social Research (NY), attending Talal Asad's Secularism Seminar. Recently (2019) I stayed as a visiting scholar at the University of Edinburgh. I have a PhD (2013) in Social Anthropology from the National Museum, Federal University of Rio de Janeiro with CAPES and FAPERJ Scholarships and had a FAPESP postdoctoral Fellowship at the University of São Paulo.
Supervisors: Paula Montero and Luiz Fernando Dias Duarte
Lecturer and Head of the Social Anthropology Department, Federal University of Rio Grande do Sul (UFRGS), Brazil. Since 2017 I am Director of the Religious Study Group (Núcleo de Estudos da Religião - NER) and Editor of their Journal - Revista Debates do NER. In 2015 I was a visiting scholar at the Social Anthropology Division of University of Cambridge and was selected as 2015 Fellow of the Institute for Critical Social Inquiry of the New School for Social Research (NY), attending Talal Asad's Secularism Seminar. Recently (2019) I stayed as a visiting scholar at the University of Edinburgh. I have a PhD (2013) in Social Anthropology from the National Museum, Federal University of Rio de Janeiro with CAPES and FAPERJ Scholarships and had a FAPESP postdoctoral Fellowship at the University of São Paulo.
Supervisors: Paula Montero and Luiz Fernando Dias Duarte
less
InterestsView All (61)
Uploads
PhD Thesis
Abstract:
Drawing on the Pedagogy proposed by Paulo Freire (1921-1997), this research aims to analyse the formation of 'the secular' in Brazilian society during the second half of the twentieth century. The research unpacks the relationship between religion (Roman Catholicism), politics (the refusal of authoritarianism and the promotion of democracy) and non-formal education practices. The production of a democratic subjectivity and the formation of citizens for a secular society –both during the democratisation period after the New State of Getúlio Vargas and throughout the opposition to the military regime– is analysed through the educational strategies. The research also enquires about the reasons behind the materialisation of such proposals via religious engagements alongside the foundation of a worldly Catholicism. In this context, Freire’s proposal is seen as a generator of discourses capable of extending to other knowledge systems such as Liberation Theology (particularly the brothers Boff and Frei Betto) and the Theatre of the Oppressed (developed by Augusto Boal). The ability of Freire's Pedagogy to relate to other fields is relevant in order to account for its expansion into the official religious discourse and, on the other hand, to discourses fully disconnected from it, forming what I call 'the Liberation Paradigm'. The practice of the testimony as a common trace in all this systems of knowledge is interpreted as a performative ritual, suggesting an amalgamation of a theory of political action and the constitution of moral communities rooted in Brazilian secularity.
Papers
Pentecostals since the mid-1990s, led to a shift in the literature
dedicated to their new relevance in public life and their
dispute over laicidade. I argue that this social transformation
broadened the scope of the investigation to the particularities
of their presence in the public sphere and the production
of Pentecostal political-esthetic sensibilities, in contrast
to the previous Catholic secularity pattern. This scenario
of transformation with increased religious pluralism and
conflict of public religions has enabled an understanding of
the particularity of the experience of secularity in Brazil and
allows us to rethink some of the previous global theoretical
assumptions about secularization.
federal and local governments that lasted until the presidential elections in
October 2018. This engagement disrupted the usual political temporality
of the election cycle, extending its ritual logic to years of dispute. This
article asks what happens when a ‘political ritual’ does not find its closure
and the liminal temporality of the ‘political season’ escalates into a left
versus right polarisation. It concludes that there are two outcomes: the
imagined collective self-perception of the nation shifts and the state of
exception is regarded as an exemplary way out of conflict, reiterating the
authoritarian tradition.
Abstract: This commentary to Saba Mahmood's text aims to discuss how the author's (and Talal Asad's) theoretical position offers a basis for a properly anthropological critique. To accomplish this goal I highlight the two pair of concepts used in analysing secularity: tradition and sensibility, and translation and incommensurability/impasse. The conclusion will suggest that Mahmood's theoretical proposal (in its critical aspect) is both continuity of anthropological tradition and innovation of it, this last aspect due to the tensions provoked in current sensibilities.
Abstract:
Drawing on the Pedagogy proposed by Paulo Freire (1921-1997), this research aims to analyse the formation of 'the secular' in Brazilian society during the second half of the twentieth century. The research unpacks the relationship between religion (Roman Catholicism), politics (the refusal of authoritarianism and the promotion of democracy) and non-formal education practices. The production of a democratic subjectivity and the formation of citizens for a secular society –both during the democratisation period after the New State of Getúlio Vargas and throughout the opposition to the military regime– is analysed through the educational strategies. The research also enquires about the reasons behind the materialisation of such proposals via religious engagements alongside the foundation of a worldly Catholicism. In this context, Freire’s proposal is seen as a generator of discourses capable of extending to other knowledge systems such as Liberation Theology (particularly the brothers Boff and Frei Betto) and the Theatre of the Oppressed (developed by Augusto Boal). The ability of Freire's Pedagogy to relate to other fields is relevant in order to account for its expansion into the official religious discourse and, on the other hand, to discourses fully disconnected from it, forming what I call 'the Liberation Paradigm'. The practice of the testimony as a common trace in all this systems of knowledge is interpreted as a performative ritual, suggesting an amalgamation of a theory of political action and the constitution of moral communities rooted in Brazilian secularity.
Pentecostals since the mid-1990s, led to a shift in the literature
dedicated to their new relevance in public life and their
dispute over laicidade. I argue that this social transformation
broadened the scope of the investigation to the particularities
of their presence in the public sphere and the production
of Pentecostal political-esthetic sensibilities, in contrast
to the previous Catholic secularity pattern. This scenario
of transformation with increased religious pluralism and
conflict of public religions has enabled an understanding of
the particularity of the experience of secularity in Brazil and
allows us to rethink some of the previous global theoretical
assumptions about secularization.
federal and local governments that lasted until the presidential elections in
October 2018. This engagement disrupted the usual political temporality
of the election cycle, extending its ritual logic to years of dispute. This
article asks what happens when a ‘political ritual’ does not find its closure
and the liminal temporality of the ‘political season’ escalates into a left
versus right polarisation. It concludes that there are two outcomes: the
imagined collective self-perception of the nation shifts and the state of
exception is regarded as an exemplary way out of conflict, reiterating the
authoritarian tradition.
Abstract: This commentary to Saba Mahmood's text aims to discuss how the author's (and Talal Asad's) theoretical position offers a basis for a properly anthropological critique. To accomplish this goal I highlight the two pair of concepts used in analysing secularity: tradition and sensibility, and translation and incommensurability/impasse. The conclusion will suggest that Mahmood's theoretical proposal (in its critical aspect) is both continuity of anthropological tradition and innovation of it, this last aspect due to the tensions provoked in current sensibilities.
Evangelicals in Brazil, Religion, 53:1, 187-190, DOI: 10.1080/0048721X.2022.2146422
O curso está estruturado em quatro partes. O Bloco 1 abordará as propostas já estabelecidas sobre a antropologia da democracia desde o final dos anos 1990, para, em seguida, discutir três pressupostos centrais na definição normativa Ocidental de democracia: representativa, liberal e secular. O Bloco 2 discutirá a natureza da representação, analisando como as eleições se tornaram um objeto de investigação antropológica, mostrando que as eleições podem ser muito mais do que apenas escolher um lado ou votar, ou mesmo mais do que a principal técnica do Estado para determinar a vontade do povo. O Bloco 3 explorará o aspecto liberal, analisando a investigação recente sobre líderes e movimentos iliberais, populistas e autoritários, que se considera colapsarem a vida e as instituições democráticas, em especial o recente aumento da extrema-direita. O Bloco 4 discutirá o aspecto secular da democracia e se a prática e os valores religiosos podem fazer parte das decisões políticas colectivas. A partir destas proposições o curso objetiva demonstrar que a contribuição particular dos antropólogos para o tema da democracia assenta na percepção empiricamente fundamentada dos aspectos culturais, sociais e morais das experiências cotidianas da democracia entre os cidadãos comuns, oferecendo uma contraposição à normatividade da modernidade eurocentrada.
O programa está dividido em quatro blocos dedicado às práticas epistêmicas antropológicas e às implicações de algumas perspectivas teóricas: 1) Introdução, 2) Desestabilizações epistêmicas (pós-colonialismo, feminismo, pós-modernismo e virada reflexiva), 3) as críticas e reformulações sobre Cultura e Sociedade, e 4) Transversalidades Contemporâneas (Materialidade, Comparação, Moralidade e Ética, Temporalidade).
Patrícia Ferraz de Matos - Universidade de Lisboa - Portugal
Frederico Delgado Rosa - Universidade Nova de Lisboa - Portugal
Eduardo Dullo - Universidade Federal do Rio Grande do Sul - Brasil