Chesnut Born Again

RA Chesnut, Born Again in Brazil: The Pentecostal Boom and the Pathogens of Poverty, (London: Rutgers University Press, 1997)
Introduction
refers to the way many Pentecostal churches have had to Pentecostalise to survive in Brazil, e.g. Through the formation of “renovada” churches.1 (3)
admits that many churches have increased amongst the middle class but that the bulk of converts come from the poor.2 (3-4)
describes development of theories on Pentecostal growth from anomie caused by migration to ability to cope with Poverty (Mariz) or affliction in general (Burdick) to empowering and offering security to the victims of modernization (Martin).3 (4-5) Chesnut's theory relates the faith healing message of these churches and the impact of poverty related illnesses.4 (5-6)
claims that some of the first converts to the AoG were Belenenses stricken by tropical diseases.5 (9)
stats on inequality in Brazil.6 (15)
“Urbanization concentrated people in high-density spaces that sharpened both domestic and extradomestic conflict, particularly in favelas and baixadas...Many Pentecostal women, in fact, enter the church seeking a solution to their husbands' philandering.”7 (16)
In Belem, members of the Quadrangular earned twice as much as AoG. Socioeconomical ranking of churches, IEQ, IURD, AD (AoG), CC, BPC, DEA,8 (19)
IEQ, IURD: emphasis on running their own business.9 (21)
Limitation of rural-urban migration theory: 1) many were actually Pentecostals before coming to Belem 2) strong presence of AoG in rural areas.10(22)
“nonindigenous Latin American men have traditionally regarded religion as pertaining to the private female sphere of the home and family...devout Catholic and Umbanda men...are often suspected of being homosexual.”11 (23)
“Pentecostal Manichaeism demonizes the street, where many favelados... face the temptations of liquor and prostitution among others.”12 (24)