GÊNERO E RELAÇÕES DE PODER NO PENTECOSTALISMO: ESTUDO COMPARATIVO ENTRE A IGREJA DE CRISTO NO BRASIL E A COMUNIDADE EVANGÉLICA SARA NOSSA TERRA

Based on the empirical comparative study between two churches from Pentecostal guidance - both located in Parnamirim/RN - and supported on a dialogic interaction between my interlocutors and theoretical references, I proposed me to reflect about how this protestant segment represents and articulates questions such as gender and power relationships, and the daily impact of that in their followers life. In other words, this dissertation aims to understand the reason of the asymmetry attributed to male and female, especially in what concerns the distribution of ecclesiastic works and the authority given to male, as well as the implication of this reality in the reconfiguration of morality and religious praxis in daily life of individuals and involved groups. From this perspective, this work was divided in three chapters, in which I investigate the tension/relationship between faith and secularism, for from this question on concessions and/or prohibitions related to the limits and involvement of the followers with the world and with the very Pentecostal ethos arise. I also analyze here aspects concerning to both ecclesiastic hierarchy and power, with the objective of elucidating how it occurs, what kind of criteria and implications they consider as well as about the nature of the religious labor division between men and women and, finally, I try to understand how the conversion/adhesion of members is reflected in the redefinitions of gender and its relationship between the ecclesiastical and domestic spaces. The diligence and energy spent in this work is in the hope that its fruits can corroborate in the expansion of anthropological knowledge which, in this particular case, involves the Brazilian Pentecostal phenomenon

Aquelas leituras formadoras de culturas (Caicó-RN, século XIX)

La lecture faite du livre Seridó − XIXème siècle (Fazendas & livros), des historiens Medeiros Filhos et Faria, a été ce qui a déclenché l écrit de cette thèse de doctorat. La lecture intensive de ce livre a conduit au corpus documentaire de la recherche (livres scolaires, religieux et laïques, chronique, discours, documents ecclésiastiques, inventaires, testaments, mémoires d'enfance, articles journalistiques, rapports), et aussi au corpus du référentiel théorico-méthodologique de l'histoire culturelle de la lecture, en correspondance avec Roger Chartier et Robert Darnton. Dans la rigueur de l'écriture de la thèse, la recherche relative à la thématique lecture et absorptions culturelles nous a menés à définir comme objet d'étude les pratiques culturelles appropriées pertinemment aux lectures faites, entendues, murmurées, de nombreuses fois répétées et mémorisées, de livres scolaires imprimés, religieux et laïques qui circulaient à Caicó, dans les années mille huit cents. En vue de la lecture intensive et de l'extensive, l'objectif est d analyser, d'une part, des indices d'absorptions ou appropriations culturelles des enseignements de ces pratiques de lecture et, d'autre part, les entrelacements des enseignements relatifs à l'oralité, à la lecture, à l'écrit et à la scolarisation. La thèse défendue est que l'histoire de la lecture à Caicó, au XIXème siècle, est l'histoire de la lecture faite, entendue, murmurée, répétée et, encore, mémorisée, qui, soutenue par des textes de livres scolaires, religieux et laïques, se convertissait dans la production de biens culturels spécifiques, comme des cartes, inventaires, remèdes homéopátiques et faits maison, testaments, prières fortes de cure, vers de cordel, parmi beaucoup d'autres. En commençant avec l'intention d écrire une histoire de la lecture à Caicó, au XIXème siècle, nous comprenons que les pratiques culturelles, spécialement les pratiques des coutumes seridoenses, sont, excessivement, le résultat des appropriations de lectures de textes scolaires, religieux et laïques, stimulatrices d'autres pratiques de lectures intensives et extensives. Si la lecture faite, entendue, répétée, mémorisée et reconnue est liée à des pratiques de coutumes universelles et locales, malgré cela la force de l'oralité aurait été l élément essentiel de la reproduction et de la longévité de cette lecture, ainsi que de son passage du XIXème siècle au XXème et, encore, des vestiges de certaines permanences de ce XXIème siècle. En partie, ce réseau de pratiques culturelles, reproduit par la force de la transmission orale, persiste depuis l époque de nos arrière-arrière-grand-parents

A dinâmica territorial da Assembléia de Deus do seridó do Rio Grande do Norte

In the norte-rio-grandense backwoods is possible to join to the power forms both political and economical ones, religious groups keeping under your control areas, people and flow of them, as well as settling new places of acts. That control refers to a field of power delimited by space, in other words, it refers to a territory marked and planned to reproductive intentions on the space. In relation to the religious pluralism, the Assembly of God church, in your territorial dynamics, has been standing out by the strategies of delimitation and space increase which by a constant territorial division process (1943-2010) managed to widen material and symbolic scale of its power for all cities of the Rio Grande do Norte backwoods. The Assembly of God church as the greatest Pentecostal denomination of Brazil was formed in the Rio Grande do Norte Seridó, following a ecclesiastical and governmental model divided into three ecclesiastical fields hosted in those following cities: Caicó, Currais Novos and Parelhas. Those headquarters interlink a limited number of churches through normative codes, which they express a functional dimension (bureaucratic) and in another symbolic one (charismatic) in an only field of territorial control. In this manner, the maintenance of the territorial power in the Assembly of God church is done by a charismatic-bureaucratic administration, expressed in the interdependent of material and abstract mechanisms. The believers permanent contact toward those mechanisms of institutional control revealed territorial identities which causes a feeling of property of the believer as much to the Pentecostal belief system as to community of the Assembly of God church. Considering new possibilities of articulation of the Rio Grande do Norte backwoods towards others territories more multiple, culturally, noticed cultural adjustments and revaluation at themselves. In relation to the territory of the Assembly of God church this one has exposed itself defensive faced with that cultural hybridization tendency, resisting a closer dialogue to new symbolic elements, mainly those came from the multifaceted neo-pentecostal movement. Unlike more open and flexible churches towards others significant systems, The Assembly of God church tries to reinforce the boundaries of its territory considering by the orthodoxy of its routine and customs

Gênero e relações de poder no Pentecostalismo: estudo comparativo entre a Igreja de Cristo no Brasil e a Comunidade Evangélica Sara Nossa Terra

Based on the empirical comparative study between two churches from Pentecostal guidance - both located in Parnamirim/RN - and supported on a dialogic interaction between my interlocutors and theoretical references, I proposed me to reflect about how this protestant segment represents and articulates questions such as gender and power relationships, and the daily impact of that in their followers life. In other words, this dissertation aims to understand the reason of the asymmetry attributed to male and female, especially in what concerns the distribution of ecclesiastic works and the authority given to male, as well as the implication of this reality in the reconfiguration of morality and religious praxis in daily life of individuals and involved groups. From this perspective, this work was divided in three chapters, in which I investigate the tension/relationship between faith and secularism, for from this question on concessions and/or prohibitions related to the limits and involvement of the followers with the world and with the very Pentecostal ethos arise. I also analyze here aspects concerning to both ecclesiastic hierarchy and power, with the objective of elucidating how it occurs, what kind of criteria and implications they consider as well as about the nature of the religious labor division between men and women and, finally, I try to understand how the conversion/adhesion of members is reflected in the redefinitions of gender and its relationship between the ecclesiastical and domestic spaces. The diligence and energy spent in this work is in the hope that its fruits can corroborate in the expansion of anthropological knowledge which, in this particular case, involves the Brazilian Pentecostal phenomenon