Abstract Several human disturbances contribute to the decrease of vertebrate species’ richness and abundance, altering the processes of an ecosystem. We evaluate richness, diversity and relative abundance of species for lizard assemblages at sites with different degrees of perturbation in the center-west of the Arid Chaco region in Argentina. Between 2015 and 2018, six lizard assemblages were sampled monthly -using pitfall traps- in three areas of the Chaco, with a perturbed and an unperturbed (control) replica at each of the areas: (1) Chaco Mountain plain, (2) Chaco Mountain slope, and (3) Chaco Plains, and habitat characteristics of each study site were recorded. We captured 1446 lizards, belonging to 12 species. The perturbed area at the Chaco Mountain plain showed the greatest richness, diversity and abundance of species. In the perturbed Chaco Plains, species abundance decreased by about 50% with respect to the control site. Liolaemus chacoensis was the dominant species at all sites. Some species could be negatively affected by a total loss of arboreal strata, tree trunks and fallen leaves. Structural parameters of lizard assemblages were related to the habitat characteristics; therefore, these results provide information for the conservation and management of lands and lizard assemblages in the Arid Chaco.

Este artigo explora algumas relações entre ativismo evangélico e "violência". Mais especificamente, discute o protagonismo político-religioso de um fiel da IURD, e da própria igreja, nos conflitos relativos à "violência". Seguindo a trajetória de José, argumento que o diagrama religião - empreendedorismo - segurança - política partidária e assistência contribui para sua atuação como ordenador da segurança no gerenciamento das tensões e conflitos nas periferias. As redes de José e uma etnografia de um culto da IURD são mobilizadas para indicar as performances miméticas do poder do Estado, as relações entre o secular e o religioso e a maneira como a "guerra justa" está no enfeixamento entre a "Guerra de combate ao crime" e a "Guerra entre Deus e o Diabo".

This article examines some relations between religious activism and "violence". More specifically, it discusses the political-religious protagonism of both José - a worshiper from IURD - and of the church it self with regard to conflicts related to "violence". While following the trajectory of José, I argue that the entanglement among religion, entrepreneurship, security and partisan politics contributes to his performance as a security agent on managing tensions and conflicts in peripheries. I look at José's networks and at an ethnography in to an Universal Church worship service in order to indicate the mimetic performances of the State power, the relation between secularism and religion as well as to locate the "just war" within the inter connections between the "waron crime" and the "war between God and Evil".