In this process, the forms the religious ones had been if constituting and if modifying in function of a game of forces that opposed the symbolic effectiveness of what contextual the social legitimacy was defined as magical and of what it was assumed as religious. Thus, even so the more recent antropolgicas analyses tend to fix these cosmovises and its rituals as inherent to the religious identities being assumed implicitly that these practical already had been born as ‘ ‘ religies’ ‘ defined -, it can be perceived from the historical data presented by the literature that the particularitities of the local contexts, the personalities and the trajectories of the mediating agents whom they look to institutionalize certain practical and the limits placed for the lines of direction legal-politics of the State had promoted arrangements many difficult times to fit in the religious tipologias produced by the academic models, as we will see adiante.’ ‘ v Inside of this context we will find the constitution of a Brazilian religious pluralism still on the optics of the hegemonic religion, as we observe below in the transcription: ‘ ‘ the particularitities of the formation of the State and the society in Brazil had constructed to religious pluralism from the doctor-legal repression practical perceived as magical, the threatening ones of the public morality. Of this form, the way as today presents ‘ ‘ alternativas’ ‘ religious it results to a large extent of a process of codification of practical in which mdiuns and parents and mother-of-saint had taken in account the constaints of a legal-legal picture in transformation, the consensuses historically constructed on what it offers danger and what can be accepted as practises religious, the repertoires of practical staffs constructed throughout its trajectories of life and the expectations of public and of the competitors..