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The second decade of the twenty-first century finds Brazil racked by a series of scandals that are extreme even by world standards. This chapter presents an explanation for one of the behaviors that have produced these scandals. Specifically, it is the offering of bribes to public officials by individuals or companies that stand to benefit from contracts to perform public services and, furthermore, the paying of kickbacks to the officials if the contract is awarded. I liken this behavior to the making of vows to the saints in the “popular” or “folk” form of Catholicism – and other popular religions that accept its basic premises – and the fulfillment of the promise if and when the otherworldly being provides what the petitioner requested. Part 1 of the chapter examines an election for mayor of the city of Fortaleza in 2012 in which the office was “bought” for what seemed to be an exorbitant amount of money. I hypothesize that this is to be explained by the anticipation of the city receiving government contracts to build a soccer stadium, a rail system, and other projects related to the 2014 World Cup. In Part 2, I examine Brazil’s religions beginning with popular Catholicism, to show that the normative way of gaining something desired from a supernatural – be it the restoration of health or the recovery of a lost item – is to offer it something it values and then fulfilling the promise if and when the petitioner receives what was requested. I contend that this important religious pattern continues to provide the template for the secular behavior that is being judged to be corrupt by standards other than those found in the religiously based worldview of many Brazilians.

This chapter examines the economics of alternative healing in Brazil.

Two narratives are selected from extensive observations and interviews over a period of years. The presentation chronicles the accounts of people experiencing physical symptoms who sought further advice from friends and relatives after visits to conventional medical providers failed to cure them.

In response to a recommendation from one of those consulted, one person went to a spirit “received” by a Kardecist/Spiritist healer-medium while the other obtained treatment from an otherworldly being at an Umbanda center. The respective “therapeutic” procedures are described and analyzed in terms of the beliefs and the worldviews of each of the traditions. If satisfied with the outcome, the patient fulfills an implicit bargain with the otherworldly being(s) and its religious group by adopting their beliefs and practices. This conversion is “payment” for the healing services rendered.

Since some treatments are successful and others are not, the implications of this exchange is that many Brazilians may change their religions several times during their lifespan. As a result of this behavior individuals circulate among the several religious groups that are always in competition with each other.

The analysis provides a distinctive insight into, and original way to understand, alternative health care in Brazil.