A disputa pela laicidade: Uma análise das interações discursivas entre Jean Wyllys e Silas Malafaia

Abstract

IntroduçãoA proposição que apresento aqui parte sempre do fato fundamental de que [...] as atitudes últimas possíveis para com a vida são inconciliáveis, daí sua luta jamais chegar a uma conclusão final. Max Weber (1982:179) A despeito do processo histórico da secularização 1 no mundo ocidental, isto é, da separação entre Igreja e Estado, acompanhada da diferenciação entre público e privado, estamos vivendo em cenários marcados por conflitos e tensões que envolvem a presença da religião na esfera pública. No Brasil, temos como exemplo mar-

Between Conflict and Negotiation: an Ethnography at the Most Evangelical City in Brazil

“…The initial idea of the research project was to consider the struggle of Pentecostal schoolgirls to claim their right to demonstrate the characteristics and constraints of their religious choices. In my imagination, they would be great Bconservative evangelical activists^ (Machado, 2015;Campos et al 2015)-they would refuse to participate in dances and cultural activities that refer to religions different from their own and would require adaptations of school uniforms to the moderation of their beliefs. I wanted to understand if how and why the body understood as female and Pentecostal generates annoyances in a society that thinks itself as secular, but has a very Catholic identity (Burity, 2011).…”

“…9 Although the examples linked to the IURD draw a lot of attention, it is also possible to see the same movement in relation to the different Assemblies of God. For example, consider the paper by Campos et al (2015), which discusses the reaction of some sectors of civil society to the presence of religion in the public sphere, based on the case of Silas Malafaia, Pastor of the Assembly of God Victory in Christ.…”

“…Especially with regard to the acquisition of minority rights-such as homosexual marriage, inclusive sex education in schools, and decriminalization of abortionconflicts between the so-called evangelical congress caucus and members of social movements have occurred (see Birman 2003;Campos et al 2015;Duarte et al 2009;Dullo and Quintanilha 2015;Machado 2012;Machado 2015).…”

“…In Brazil today, there is the idea that we live in a secular state and that the demonstrations of the Pentecostals in public hurt this principle (Mariano 1999;Machado 2012;Campos et al 2015). The general idea is that there is especially among evangelicals what Machado (2012) called a Bconservative activism,^an organized plan for Pentecostals to continue to grow and, through the politicians they elect, influence guidelines linked to their religious ideals-such as those governing reproductive rights and homosexual marriage.…”

“…Therefore, our research is committed to understanding the negotiations, understandings and performances carried out by students in the activation, or not, of their religious affiliations in the school. At a time when Brazilian society sees itself as secular and believes that there is a battle between these ideals and Bconservative evangelical activism^ (Machado, 2012;Campos et al, 2015), it is important to know what is happening in the most evangelical city in the country. Moreover, it is necessary to know how and if these children are being trained to become these activists.…”