Seeking to uproot evil from people’s life, neo-Pentecostal exorcists in Brazil separate between internal and external bodily surfaces and then ‘close’ the victim’s entire body to protect against further malignant intrusion. Based on fieldwork in Brazil and the analysis of expulsion videos online, I demonstrate that exorcists self-consciously use topological imaginaries of connectedness and disjunction to generate a reality in which demons and humans occupy mutually exclusive ontological domains. I argue that the moral transformation that these rituals encourage is thus contingent on the successful disentanglement of bodily surfaces, which distinguishes inside from outside and humans from demons. I use the term ‘moral topology’ to analyze this process and call for further cross-cultural attention to the ethnographic vitality of topological imaginaries in the making of cosmological boundaries.
Abstract: After the introduction of the “long-term resident” visa, the mass-migration of Nikkeis (Japanese Brazilians) has led to roughly 190,000 Brazilian nationals living in Japan. While the ancestry-based visa confers Nikkeis’ right to settlement virtually as a right of blood, their ethnic ambiguity and working-class profile often prevent them from feeling at home in their supposed ethnic homeland. In response, many have converted to Pentecostalism, reflecting the explosive trend across Latin America since the 1970s. Jesus Loves Japan offers a rare window into lives at the crossroads of return migration and global Pentecostalism. Suma Ikeuchi argues that charismatic Christianity appeals to Nikkei migrants as a “third culture”—one that transcends ethno-national boundaries and offers a way out of a reality marked by stagnant national indifference. Jesus Loves Japan insightfully describes the political process of homecoming through the lens of religion, and the ubiquitous figure of the migrant as the pilgrim of a transnational future.
In this article I explore the role of Pentecostalism in the lives of middle-class Brazilian students-turned-migrants in Australia. Brazilian students lead precarious lives in Australia. They are transitioning into adulthood, living away from the homeland and without their families for the first time and they experience downward mobility. In addition, they are at the mercy of constant changes in Australian migration policy. Drawing on three years of multi-sited fieldwork in Australia and Brazil in three Pentecostal churches (the Australian megachurches Hillsong and C3 and a Brazilian church), I argue that Pentecostalism supports these students in their migration pathway. This is particularly the case because these are Seeker churches. By focusing on youth culture, entertainment, and informality and by addressing real-life situations, these churches cater to middle-class sensibilities. I also contend that their religious beliefs and practices are interwoven with the students’ narratives of migration to Australia. Thus the students pray for visas, jobs, and sponsorships for permanent residency and they see every obstacle and achievement as God’s work in their lives. For them, God determines whether they can stay or must return home. Importantly, citizenship in God’s kingdom gives them a more significant sense of belonging than that of the Australian state.
Abstract: This study is an ethnographic and conceptual analysis of religious objects, their uses, and mediation of authority within the Universal Church of the Kingdom of God (Universal Church) in Brazil. Drawing on scholarship within media studies, religion and media, and material religion, I distinguish between artifacts used to cement implicit contracts between Universal Church followers and their church community, which I call contractual media, or swag, and those that followers bring to meetings to be blessed and then take home to mediate both good and evil forces in family, work, and social life—these I call portable media. While portable object media are seen by their owners as powerful tools, contractual media, on the other hand, create implicit power relations that keep followers tied to the institutional church in a reciprocal exchange predicated upon expected prosperity as evidence of faithful attendance, fidelity, and personal sacrifice. The physical exchange of material goods in religious spaces constitutes a perpetuation rather than a disruption of institutional religious authority. As infrastructure, contractual object media establish and maintain conditions for otherwise mundane materials to mediate power on a daily basis. Through attention toward portable and contract object media, as part of what I am calling material microstructure, we can further complicate religious authority as it is mediated through objects, not just in one-way flows but as dynamic exchanges and trade-offs between personal empowerment and institutional control.
Swatowiski, Claudia Wolff and Barbosa, Luciano Senna Peres. “Pentecostalism and the Urban Landless Movement: Political Struggle and Spiritual Battle in Uberlândia, Brazil.” PentecoStudies. 17(1): 77-94.
Abstract: This article addresses the connection between Pentecostalism and a movement of people who had occupied urban land in an effort to gain legal residence. Based on an investigation of the “Ocupação Glória” land settlement in the city of Uberlândia, Brazil, we analyse the ways in which demands for the right to housing are associated with Pentecostal dynamics and cosmologies. We examine how Pentecostals contribute to a movement to legalize unauthorized settlements in urban space, and establish an overlapping of political struggle and spiritual battle. We also investigate how the practices of evangelical churches in the “Ocupação Glória” at times work in juxtaposition and at times in opposition to other modalities of the social movement that operate in the settlement.
Abstract: Despite its rituals of rupture and discourse of discontinuity, Pentecostalism does not always succeed in dislodging church participants from their pre-existing religious worlds. This paper connects the eclectic, everyday engagements of rank-and-file Pentecostals to a variety of concepts deployed in studies of religious pluralism (e.g. syncretism, hybridity, polyontology, bricolage, and especially the recently theorized butinage). Drawing on empirical evidence from Mozambique, while also glancing comparatively at Brazil, this paper aims to help open new questions regarding Pentecostal religious identity by arguing for the presence of pluralistic impulses within Pentecostalism itself.
Abstract: Based on almost three years of ethnographic research living in Rio de Janeiro’s subúrbios, I consider how the senses comes to matter and how Pentecostalism, margins, smells, and soaps are put to work to construct new kinds of affective space. To do so, I track the way in which a fragrance composed of runoff waste from an international flavor and fragrance company has come to be understood as “pieces of grace,” or divinely given fragments of prosperity. I argue that the forms of racial and spatial governance that enable something like repurposed waste to become pieces of grace form part of a larger story of the sensorium of the subúrbios. In contending with Rio’s racialized urban landscape and how it is sensed and made sense of, I look to what I call the salvific sensorium, a kind of sensed space and territory that exists by engaging the senses with a divine alterity that reconfigures worth and temporality. It is affectively generative, if fleetingly so, and capacious enough to be open to both optimism and its cruelties.
Abstract: This article discusses the rise of evangelical carnival parades in Rio de Janeiro in relation to spectacular carnival parades that feature Afro-Brazilian religious elements. The article exposes divergent intersections of religion and cultural heritage in Brazilian carnival. The first intersection aims to affirm the intrinsic connection between samba enredo carnival music and Afro-Brazilian religion by means of cultural heritage narratives, and the second type employs similar narratives to undo this connection, attempting to make samba enredo accessible to evangelical religious performance. The article demonstrates the important role secularism plays in upholding distinctions between “culture” and “religion,” and shows how evangelical carnival groups engage with such historical formations by means of estratégia (strategy)—evangelical performances in cultural styles that are commonly perceived as “worldly.” This estratégia depends on and proposes a particular set of semiotic ideologies that allows for the separation of cultural form and spiritual content. Efforts to open up “national” cultural styles to different religious groups in light of multicultural politics are laudable, but advocates of such politics should keep in mind that cultural heritage regimes concerning samba push in the opposite direction and support a different set of semiotic ideologies.
Abstract: This article cautions against an ‘earnest turn’ within the anthropology of religion, pointing up the tendency for anthropologists of religion to over-emphasize the role of discipline in the construction of the religious subjecthood over mechanisms of leniency and compromise. Taking the Catholic Church as an example, I show how discipline andlenience have been co-constitutive of Christian subjectivities, as different movements in a gigantic choreography which have spanned and evolved over several centuries. By looking at certain technologies of lenience that have emerged over the course of Catholic history, I trace an alternative genealogy of ‘the Christian self’; one in which institutional growth, power, and survival depended not only upon the formation of disciplined bodies and interior dispositions but also upon a carefully managed division of labour between clergy and laity, as well as upon a battery of legal commutations and practical avoidances aimed at minimizing the effort and pain of the ascetic approach. Taking the concept of ‘lapsedness’ as cue, I ask to what extent the ‘lapsed Catholic’, rather than indexing an ever-increasing tendency towards secularism, might already be contained and accounted for within Catholicism as a living, evolving form.
Publisher’s Description: Pentecostal Christianity is flourishing inside the prisons of Rio de Janeiro. To find out why, Andrew Johnson dug deep into the prisons themselves. He began by spending two weeks living in a Brazilian prison as if he were an inmate: sleeping in the same cells as the inmates, eating the same food, and participating in the men’s daily routines as if he were incarcerated. And he returned many times afterward to observe prison churches’ worship services, which were led by inmates who had been voted into positions of leadership by their fellow prisoners. He accompanied Pentecostal volunteers when they visited cells that were controlled by Rio’s most dominant criminal gang to lead worship services, provide health care, and deliver other social services to the inmates. Why does this faith resonate so profoundly with the incarcerated? Pentecostalism, argues Johnson, is the “faith of the killable people” and offers ex-criminals and gang members the opportunity to positively reinvent their public personas. If I Give My Soul provides a deeply personal look at the relationship between the margins of Brazilian society and the Pentecostal faith, both behind bars and in the favelas, Rio de Janeiro’s peripheral neighborhoods. Based on his intimate relationships with the figures in this book, Johnson makes a passionate case that Pentecostal practice behind bars is an act of political radicalism as much as a spiritual experience.