“Para que tenhamos vida”: saberes e fazeres de coletivos cristãos de feministas e de dissidentes de gênero e sexualidade no Brasil contemporâneo

• Ano de defesa: 2023
• Autor(a) principal: Serra, Cris
• Outros Autores: [e-mail]
• Orientador(a): Carrara, Sérgio Luis
• Banca de defesa: Freire, Ana Ester Pádua, Teixeira, Jacqueline Moraes, Diaz-Benítez, Maria Elvira, Sivori, Horácio
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade do Estado do Rio de Janeiro
• Programa de Pós-Graduação: Programa de Pós-Graduação em Saúde Coletiva
• Departamento: Centro Biomédico::Instituto de Medicina Social Hesio Cordeiro
• País: Brasil
• Palavras-chave em Português: Cristianismos; Ativismos; LGBTQIA+; Feminismos; Conservadorismos; Gênero; Sexualidade; Dissidentes sexuais
• Palavras-chave em Inglês: Brasil; Christianisms; Activisms; Feminisms; Conservadorism; Gender; Sexuality; Brazil
• Área do conhecimento CNPq: CIENCIAS DA SAUDE::SAUDE COLETIVA
• Link de acesso: http://www.bdtd.uerj.br/handle/1/20663

In the context of the rise of right-wing extremism and the political articulation between Christianity and neoconservatism, this thesis investigates the knowledge and practices of contemporary Brazilian feminists’ and gender and sexuality dissidents’ Christian collectives, their practices and discursive and pedagogical strategies. To this end, it seeks to situate the “religious problem” in its articulations with secularist ideas and, in the current context, with the so-called “neoconservatism” and “neoliberalism”, as well as its participation in the so-called “crisis of liberal democracies”. It also seeks to examine the so-called “progressive Christianity” and how it relates to the activity and rise of such religious/Christian forces. Dialogue with voices from the Global South is privileged, as well as with authors racialized as non-white, gender and sexuality dissidents, inserted in the so-called decolonial theoretical framework or prior to its delimitation, but pioneers in denouncing epistemic violence and in criticizing binary, pure and coherent structures supposedly constructed by colonial modernity in its process of creating otherness.