African-derived religions on the Web: Cyber ???terreiros??? (places where Afro-Brazilian fetichism is practiced) and Global African Diaspora

Atrav??s de websites, listas e grupos de discuss??o (mailing lists), redes sociais (social networking) e blogs voltados para quest??es das religiosidades de matrizes africanas, avalio a contribui????o da Internet para a cria????o de uma nova rede de sociabilidade que se constr??i atrav??s da substitui????o do terreiro real pelo terreiro virtual e para a transforma????o de religi??es centradas na tradi????o oral em religi??es hipertextuais, ao se [re] configurarem no espa??o virtual, espa??o da imagem-texto, espa??o do hipertexto. Tal fato aponta uma nova realidade: a democratiza????o do saber (mesmo do saber secreto, lit??rgico) e a abertura para uma nova configura????o do campo religioso afroderivado diasp??rico como espa??o para divulga????o global das religi??es afro-derivadas, com a oferta de servi??os m??gico-religiosos ou como recurso identit??rio ??? momento em que a Internet transforma religi??es antes tidas como religi??es de e para minorias em religi??es globais e, por isso, em religi??es inclusivas.Through websites, mailing lists, social networking and blogs, which discuss issues associated with African-based religiosity, I evaluate the contribution of the Internet for the creation of a new social network that is being built, once the real terreiro is being replaced by the virtual terreiro. Also evaluate its contribution for the transformation of traditionally oral-centered religions into hypertext religions, as they are being reconfigured virtually, in an image-text space, hypertext space. Such facts show that there is a new reality: the democratization of knowledge (even the secret knowledge, liturgics), and the new path to establish the diasporal African-derived religious field as a space to globally forecast African-derived religions, with magic-religious services available or as a self resource ??? when the Internet transforms the so-called minority religions in global religions, and they become, therefore, socially inclusive religions