Religion and Poverty in Brazil: A Comparison of Catholic and Pentecostal Communities

Mariz, Cecília Loreto

doi:10.2307/3711251

Cited by 30 publications

(28 citation statements)

References 5 publications

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“…There is evidence that Pentecostal popular religion in Latin America attracts and sustains a popular subject readily distinguishable from the Catholic subject but displaying common characteristics as a citizen (Mariz 1992). Likewise, descriptions of Pentecostal congregations suggest they may be remarkably similar, in the way they function as civil associations, to the sort of Catholic communities described by Susanna Madrid.…”

Section: Why?mentioning

confidence: 95%

Popular Religions and the Building of Democracy in Latin America: Saving the Tocquevillian Parallel

Ireland

1999

J. inter-Am. stud. world aff.

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JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.. Center for Latin American Studies at the University of Miami is collaborating with JSTOR to digitize, preserve and extend access to Journal of Interamerican Studies and World Affairs.

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Section: Why?mentioning

confidence: 95%

Popular Religions and the Building of Democracy in Latin America: Saving the Tocquevillian Parallel

Ireland

1999

J. inter-Am. stud. world aff.

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“…Ello hace posible el insólito hecho de que, con inusitada frecuencia, el liderazgo de tales iglesias esté formado por gente latina proveniente de grupos social, económica y/o profesionalmente subalternos, semejante, pues, en mucho, a la mayoría de la población latina circundante y al resto de quienes conforman la congregación. La manera de vestir y hablar, las reglas de trato interpersonal, los gustos, el nivel de escolarización e ingresos, los empleos fuera de la iglesia, la vivienda, el vehículo (si hay uno), las preocupaciones y los problemas de la dirigencia, todo ello con frecuencia sitúa al liderazgo -objetiva y subjetivamente -como gente cercana, semejante al inmigrante común y corriente, muy diferente de l@s 19 Me refiero a los trabajos sobre el pentecostalismo latinoamericano no sólo de Emilio Willems (1967) y Christian Lalive d'Epinay (1969) sino, más recientemente, entre otros, los de Francisco Cartaxo Rolim (1980), Regina Reyes Novaes (1985), David Stoll (1990), David Martin (1990), Barbara Boudewjinse, André Droogers y Frans Kamsteeg (1991), Luis Scott (1991), Felipe Vázquez (1991), Carmelo Alvarez (1992), Cecilia Mariz (1992), Carlos Garma (1992), Pablo Wright (1992), Jean-Pierre Bastian (1993), Maria das Dores Machado (1994), Matthew Marostica (1994), Patricia Fortuny (1994), Manuel Gaxiola (1994), Alejandro Frigerio (1994), Renée de la Torre (1995), Elizabeth Juárez (1995), Ari Pedro Oro (1996), Leonildo Silveira Campos (1996), Douglas Petersen (1996), Daniel Míguez (1997), Edward Cleary y Hannah Stewart Gambino (1997), Frans Kamsteeg (1998), Pablo Semán y Patricia Moreira (1998), Ricardo Mariano (1999), y André Corten (1999); y, sobre el pentecostalismo latino estadounidense, entre otros, los trabajos de Eldin Villafañe (1993), Manuel Vásquez (1999), Gastón Espinosa (1999) y Daniel Ramírez (1999). Podríamos indicar, en cada uno de los puntos subsiguientes en esta segunda parte de este ensayo, las conexiones con uno o varios de estos trabajos -esfuerzo que quedará para otra ocasión, en el mejor de los casos, dada mi actual falt...…”

Section: Otto Madurounclassified

Notas sobre pentecostalismo y poder entre inmigrantes latinoamericanos en la ciudad de Newark (New Jersey, E.U.A.)

Maduro

2007

Horiz. antropol.

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La literatura reciente y creciente sobre el fenómeno pentecostal -al igual que una investigación en la que participo sobre iglesias latinas en Newark, la mayor ciudad del Estado de Nueva Jersey en E.U.A. - sugiere, entre otras cosas, que muchos migrantes latinoamericanos (y otros grupos e individuos negativamente privilegiados) hallan en el pentecostalismo una suerte de "caja de herramientas" socio-religiosas extremadamente útiles para enfrentar y superar creativamente las dificultades inherentes a la migración, especialmente en el caso de personas aisladas migrando a lugares donde se hallan en relativa desventaja económica, cultural, lingüística, legal y/o educacional. En este corto ensayo se intenta simplemente enumerar y describir algunas de las dinámicas desencadenadas en ese encuentro entre migrantes latinoamericanos e iglesias pentecostales, que parecen repetirse de maneras análogas en distintos sitios, y que reiteradamente parecen contribuir a aumentar las posibilidades de supervivencia creativa de migrantes latinoamericanos en situación de dificultad.
The recent, growing literature on Pentecostalism - as well as an ongoing research on Hispanic churches in which I am involved in Newark, the largest city in New Jersey - suggest, among other things, that many Latin American immigrants (and other groups equally negatively privileged) seem to find in Pentecostalism a set of extremely useful socio-religious "toolkit" to creatively face and overcome the hurdles inherent in the migrant experience, especially in the case of isolated individuals and small groups moving into milieus where they find themselves in a particularly challenging or disadvantageous situation, be it economic, cultural, linguistic, legal and/or educational. In this brief essay, I will attempt to contextualize and describe some of the dynamics unchained through such encounters between Latin American immigrants and Pentecostal churches, especially as they occur in Newark (NJ), but which seem to recur in similar ways in different places, repeatedly contributing both to expand the probabilities of creative survival for Latin American immigrants under duress

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“…Therefore, the converts mirrored the conservative political attitudes of the evangelical missionaries, values associated with the likes of Jerry Falwell and Pat Robertson in the United States (Bonino, Alvarez, and Craig 1994). Others argued that the millenarian focus on the spiritual resulted in Protestants neglecting real-world issues, and thus being cast as conservative (Mariz 1992;Chesnutt 1997;O'Shaughnessy 1990;Le Bot 1999). These critiques argued that Protestantism had little positive impact on Latin American value systems because adherents are "otherworldly" (Stoll 1990).…”

Section: An Alternate Protestantism: Passive Otherwordly and Authormentioning

confidence: 99%

Different Religions, Different Politics? Religion and Political Attitudes in Argentina and Chile

Patterson

2004

Scientific Study of Religion

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Various theories attempt to explain political outcomes. One of the most bitterly contested schools of explanation deals with culture, attitudes, and values. In the broadest sense, this tradition argues that political and social outcomes are determined in large part by the shared beliefs and values of the populace or a subgroup thereof. Thus, Stephen White (1984) has defined political culture as "historically formed beliefs and behavior," recognizing that one's political attitudes and behavior are usually formed by inherited values as well as life experience. Moreover, scholars of political culture expect continuity of values over time and therefore are intrigued by cases of changing beliefs and attitudes. Thus, the explosive growth of evangelical and Pentecostal Protestantism in Latin America, where Protestants have grown from a handful to 20-30 percent of the population in a single generation, provides a unique opportunity for study. This rapid shift to Protestantism and its consequences for democracy have been fiercely debated in recent years. Max Weber's Protestant ethic thesis suggests that Protestantism may provide a catalyst for the establishment of democratic norms. However, many contemporary scholars argue that evangelical Protestantism is conservative, authoritarian, and politically passive. Do different religions result in different political attitudes? Does religious devotion, as distinguished from denomination, affect one's politics? This article evaluates political attitudes among Protestants and Catholics in Argentina and Chile to examine the claims of recent political culture arguments that modern Latin American Protestantism is resistant to democratic values. Survey data indicate that religious intensity ("devout-ness"), rather than religious affiliation, does influence political attitudes, and that demographic and political engagement variables also influence democratic values.Explanations that focus on the nexus of religion, culture, and political outcomes often derive from Max Weber's The Protestant Ethic and the Spirit of Capitalism (1934). Weber argued that the cause of capitalism and, ultimately, democracy taking root in northern and western Europe as opposed to the Latin European countries was due to culture. He probed differences in culture, primarily defined in terms of religion, and asserted that Catholicism emphasized passive obedience to authority, fatalism, collectivist values, and wastefulness. These values were reinforced by the Catholic Church and resulted in hierarchical religion, authoritarian government, and mercantilist economics. In contrast, Weber's examination of early post-Reformation Protestantism demonstrated that the religious focus on individual faith, the priesthood of all believers, and Calvin's emphasis on election and its corresponding material blessings resulted in cultures of thrift, individuality, competition, and equality-the foundation of capitalist democracy. Weber traced these values through the historic evolution of European Protestantism, finding the same ...

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Religion and Poverty in Brazil: A Comparison of Catholic and Pentecostal Communities

Cited by 30 publications

References 5 publications

Popular Religions and the Building of Democracy in Latin America: Saving the Tocquevillian Parallel

Popular Religions and the Building of Democracy in Latin America: Saving the Tocquevillian Parallel

Notas sobre pentecostalismo y poder entre inmigrantes latinoamericanos en la ciudad de Newark (New Jersey, E.U.A.)

Different Religions, Different Politics? Religion and Political Attitudes in Argentina and Chile

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