Lehmann

limited scope of LA journals in the social scientific study of religion so that much research remains in unpublished dissertations¹ (291)

lack of a focus on religion in the work of Gilberto Freyre, Sergio Buarque de Holanda and Roberto da Matta, in part because the role of religion was believed to become marginalized in modern society ²(292)

first studies in religion tending towards reductionism³ (293)

emergence of scholasrs trained in Catholic institutions under the influence of liberation theology, in Brazil Pierre Sanchis and Jose COmblin ⁴(293-294)

prevalence of "French and Latin American approaches which emphasize the concepts of identity and popular culture." ⁵(294)

o

umbanda and candomble "seem to have been 'pagan' enough to seduce the anthropologists, but 'modern' enough to be part of mainstream sociology." ⁶(295)

"in Brazil especially, studies of Pentecostalism and its hybrid offspring neo-Pentecostalism have been able to deal in an unabashed manner with the exhibition of money, healing and possession, which seem to provoke a certain embarrassment among Anglo-Saxon sociologists who tend to overlook them."⁷ (295)

o

presents the work of Carlos Rodriguez Brandao, ⁸(296-299)

focus on popular religion in the face of elite life⁹ (296)

according to Brandao "the little sects and prayer groups which form among the poor are under constant pressure, from their leaders and from other sources to institutionalize, to officialize, while at the same time spontaneous leaders pop up endlessly to try their hands, with uneven success at religious leadership. ...In a world of popular culture non-belief is inconceivable...people tend to be firm in their belief rather than faithful to one or another church or religious tradition." ¹⁰(298)

o

"in Brazil itself links between possession cults and African identity or origins are diversely constructed and interpreted- and even denieD..Neo-Pentecostal churches, however, who manage both to anathametize the cults and to adopt much of their symbolic language, seem utterly oblivious to the African dimension." ¹¹(301)

o

Parker: popular religion both as an expression of popular consciousness and political dissent because it is a cultural construct which is "a way of pursuing social change, for culture itself is a terrain of struggle for power." ¹²(301)

o

Cecilia Mariz:

(1) denies that there is a return to magic in Neo-Pentecostalism because magic was never abandoned (2) 'war against the devil' to be seen as Western-style modernity. "demonization...is a way of wrenching evil out of the world (disenchanting it) ¹³(303)

"I think both authors [Brandao and Birman] would agree that people at a mass or in an ecstatic trance at a Pentecostal service are not doing anything fundamentally different from people attending a ceremony in a terreiro, or awaiting the ministrations of a medium" ¹⁴(304)

Leonildo Silveira Campos :"demonstrates that the leadership of the IURD has devoted unusually detailed attention to all the attributes of both a church and a business, and has designed or redesigned its liturgy, organization and culture in accordance with the needs and desires of its clientele." ¹⁵

1D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 291.

2D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 292.

3D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 293.

4D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 293–294.

5D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 294.

6D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 295.

7D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 295.

8D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 296-299.

9D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 296.

10D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 298.

11D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 301.

12D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 301.

13D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 303.

14D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 304.

15D Lehmann, ' Religion in Contemporary Latin American Social Science', Bulletin of Latin American Research 21:2 (2002), 290–307, 304.