Drogus

CA Drogus, “Religious Change and Women's Status in Latin America: A Comparison of Catholic Base Communities and Pentecostal Churches” Kellogg Institute of International Studies Working Paper 205, University of Notre Dame Homepage available online at http://www.nd.edu/~kellogg/publications/workingpapers/WP201_210.shtml [Accessed July 23 2008]

Husbands only support wife's activities in LA outside the home if they are religious, hence religojn allows women to “expand their extra-domestic duties.”1
Pentecostal churches provide women with a higher arbitrer to whom they can appeal in case of domestic disputes.2
Disagrees with Burdick claiming that domestic issues are discussed in CEBs, however recognises that some issues, such as adultery and alcoholism, are not raised in public.3 Nonetheless, dominant ethos in CEBs focuses on liberation theology rather than personal and family morality.4
“the class emphasis of liberation theology often leads to a neglect of specific problems suffered by women.”5
Female Leadership in Pentecostal churches, through becoming faith healers, and power over the finances of the women's group.6
Pentecostal churches: women try to capture a high share of male income for family sustenance; greater private role for men.7
CEBs may lead to greater domestic conflict as it emphasises public role of women.8
C. Mariz “Pentecostals... bring men into the private sphere, while CEBs politicise women and bring them into the public sphere.”9