2 Matching Annotations
  1. May 2020
    1. Using a very different theoretical approach, Robbins (2009a) suggests that one of the primary reasons for Pentecostal expansion among those most disenfranchised by late capitalism may very well be the ease with which this religion creates social cohesion despite the ‘institutional deficit’ of the neoliberal global order (B. Martin 1998: 117‐18

      This is very interesting to me because of the absence of the state and Catholic church, which led to the growth of prosperity gospel within the Brazilian lower classes. In other words, a clash between "pre-modern" and "post-modern". "Institutional deficit" is a key word coming from the available journal article Robbins (2009a). Martin (1998) is a book chapter that interested me a lot as well, and it is available at the library but not eletronically (maybe Libgen?).

    2. Central to this interpretation has been Comaroff and Comaroff's work on ‘occult economies’ (Comaroff & Comaroff 1999; 2000), which situates the prosperity gospel alongside witchcraft accusations, rumours of zombies, and lurid tales of Faustian pacts with the Devil.

      Very similar folk tales are shared informally in Brazilian prosperity gospel churches of pacts with the Devil and witchcraft explaining mysterious economic events. Comaroff's mechanism of market fetishization is a very materialist and economicist explanation to prosperity gospel according to the article's author.