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Protestant evangelicalism has spread rapidly in Latin America at the same time that foreign corporations have taken hold of economies there. These concurrent developments have led some observers to view this religious movement as a means of melding converts into a disciplined work force for foreign capitalists rather than as a reflection of conscious individual choices made for a variety of personal, as well as economic, reasons. In this pioneering study, Elizabeth Brusco challenges such assumptions and explores the intra-household motivations for evangelical conversion in Colombia. She shows how the asceticism required of evangelicals (no drinking, smoking, or extramarital sexual relations are allowed) redirects male income back into the household, thereby raising the living standard of women and children. This benefit helps explain the appeal of evangelicalism for women and questions the traditional assumption that organized religion always disadvantages women. Brusco also demonstrates how evangelicalism appeals to men by offering an alternative to the more dysfunctional aspects of machismo. Case studies add a fascinating human dimension to her findings. With the challenges this book poses to conventional wisdom about economic, gender, and religious behavior, it will be important reading for a wide audience in anthropology, women’s studies, economics, and religion. For all students of Latin America, it offers thoughtful new perspectives on a major, grass-roots agent of social change.
For decades scholars and journalists in Latin America have written about a "crisis of the family," often linking it not only to changing economic realities but to a corresponding "crisis of masculinity": an image of male profligacy, domestic and public violence, drug and alcohol addiction and abuse, and male unemployment. This dissertation argues that a number of religious and non-religious movements and institutions have converged upon a particular effort to solve this problem (the all-male peer group, modeled on Alcoholics Anonymous), and that this new form of social and religious organization is playing a unique role in reshaping religious life in Latin America. To pursue this argument, the dissertation makes use of over thirty extensive, life history interviews with participants in these programs and with other inhabitants of a rapidly urbanizing center in Costa Rica's rural Northern Zone, where the author conducted twenty-two months of participant-observation and comparative research over nearly a decade with three distinct men's groups as well as three churches (Catholic, evangelical, and Adventist). From this research and from the secondary literature, this dissertation argues that the phenomenon described by Elizabeth Brusco as Latin America's Protestant "reformation of machismo" is considerably broader than evangelicalism alone and is having much broader effects on gender and religion than has been previously appreciated. Much as Robert Wuthnow (1988, 1994a-b, 1998) first pointed out that support group culture has initiated a "restructuring of American religion," a turning away from church hierarchies and towards more egalitarian support groups for a model for spirituality and spiritual community, a similar process appears to be taking place in many parts of Latin America, where Alcoholics Anonymous had by the 1990s more than tripled its North American membership rates. Using a comparative and longitudinal lens, the dissertation argues that these groups are not only renewing men's participation in religion and the family in many parts of Latin America, but are in fact transforming the way gender and religion are understood and co-constructed in the region.
An exploration of the global growth and social and political impact of Pentecostalism.
No branch of Christianity has grown more rapidly than Pentecostalism, especially in the southern hemisphere. There are over 100 million Pentecostals in Africa. In Latin America, Pentecostalism now vies with Catholicism for the soul of the continent, and some of the largest pentecostal congregations in the world are in South Korea. In To the Ends of the Earth, Allan Heaton Anderson explores the historical and theological factors behind the phenomenal growth of global Pentecostalism. Anderson argues that its spread is so dramatic because it is an "ends of the earth" movement--pentecostals believe that they are called to be witnesses for Jesus Christ to the furthest reaches of the globe. His wide-ranging account examines such topics as the Azusa Street revival in Los Angeles, the role of the first missionaries in China, India, and Africa, Pentecostalism's incredible diversity due to its deep local roots, and the central role of women in the movement. He describes more recent developments such as the creation of new independent churches, megachurches, and the "health and wealth" gospel, and he explores the increasing involvement of pentecostals in public and political affairs across the globe. Why is this movement so popular? Anderson points to such features as the emphasis on the Spirit, the "born-again" experience, incessant evangelism, healing and deliverance, cultural flexibility, a place-to-feel-at-home, religious continuity, an egalitarian community, and meeting material needs--all of which contribute to Pentecostalism's remarkable appeal. Exploring more than a century of history and ranging across most of the globe, Anderson illuminates the spectacular rise of global Pentecostalism and shows how it changed the face of Christianity worldwide.
"This handbook is organized by various themes with the study of U.S. Latina/x/o Christianities. Keeping in mind that the Oxford Handbooks are geared toward graduate students and professors, the organization and layout of this handbook provides a thorough examination of interlocking themes within the academic study of Latina/x/o Christian histories, sociologies, and anthropologies. These essays, taken individually and collectively, pay attention to both the diachronic (over time, historical) as well as the synchronic (contemporary). Moreover, the essays cover the major U.S. Latina/x/o ethnic groups as well as major Christian denominations and movements. Finally, essays in the handbook attend to important intersectional realities that include empire, migration, diaspora, hybridities, borderlands, and gender"--
Today over forty million Latin Americans classify themselves as Protestant, of which the overwhelming majority belong to some form of Pentecostalism. The rapid dissemination of Pentecostal beliefs has produced vibrant alternatives to traditional dominant culture and changed relations within the family, locality, and workplace. This volume introduces broad issues in the Pentecostal movement, including gender relations, political power and organization, and inter-Pentecostal and ecumenical relations. These themes are then examined more specifically in the country case studies, which address the historical foundations of the Pentecostal movement, patterns of and explanation for its growth, and the consequences of its expanding presence, including increased political influence.
Despite--or because of--its huge popular culture status, Peanuts enabled cartoonist Charles Schulz to offer political commentary on the most controversial topics of postwar American culture through the voices of Charlie Brown, Snoopy, and the Peanuts gang. In postwar America, there was no newspaper comic strip more recognizable than Charles Schulz's Peanuts. It was everywhere, not just in thousands of daily newspapers. For nearly fifty years, Peanuts was a mainstay of American popular culture in television, movies, and merchandising, from the Macy's Thanksgiving Day Parade to the White House to the breakfast table. Most people have come to associate Peanuts with the innocence of childhood, not the social and political turmoil of the 1960s and 1970s. Some have even argued that Peanuts was so beloved because it was apolitical. The truth, as Blake Scott Ball shows, is that Peanuts was very political. Whether it was the battles over the Vietnam War, racial integration, feminism, or the future of a nuclear world, Peanuts was a daily conversation about very real hopes and fears and the political realities of the Cold War world. As thousands of fan letters, interviews, and behind-the-scenes documents reveal, Charles Schulz used his comic strip to project his ideas to a mass audience and comment on the rapidly changing politics of America. Charlie Brown's America covers all of these debates and much more in a historical journey through the tumultuous decades of the Cold War as seen through the eyes of Charlie Brown, Lucy, Linus, Peppermint Patty, Snoopy and the rest of the Peanuts gang.
This handbook offers a comprehensive exploration of the dynamics of religious conversion, which for centuries has profoundly shaped societies, cultures, and individuals throughout the world.
A massive religious transformation has unfolded over the past forty years in Latin America and the Caribbean. In a region where the Catholic Church could once claim a near monopoly of adherents, religious pluralism has fundamentally altered the social and religious landscape. Conversion of a Continent brings together twelve original essays that document and explore competing explanations for how and why conversion has occurred. Contributors draw on various insights from social movement theory to religious studies to help outline its impact on national attitudes and activities, gender relations, identity politics, and reverse waves of missions from Latin America aimed at the American immigrant community. Unlike other studies on religious conversion, this volume pays close attention to who converts, under what circumstances, the meaning of conversion to the individual, and how the change affects converts’ beliefs and actions. The thematic focus makes this volume important to students and scholars in both religious studies and Latin American studies.