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Women and Religion in Brazil

Faith has always been considered to be a strong source of motivation in the lives of many Brazilian men and women. For many years, Brazilian women from African decent in particular have been regarded as the backbone of the church. Many congregations of churches are predominantly women, while spiritual leaders of many churches are nearly all male. Brazilian women have experienced a system of oppression, racism, and sexism, yet have remained supportive of their male counterparts. The significant contribution Brazilian women have made to the development of the Brazilian church often goes unnoticed. Although Brazilian women were not able to achieve ordination within the religious structure, their leadership and ability to persuade spiritual leaders made them an influential voice in the Brazilian church. This research paper will examine the roles of Brazilian women in the Brazilian Church in the progressive era with a particular interest in the early nineteenth century to the early twentieth century. During the progressive era, Brazilian women re-shaped the Brazilian church to a public political forum where Brazilians could engage in discourse and educate others, setting the stage for organized political movement. At the same time that middle-class Brazilian women were encouraging Brazilians to embrace “La Raca Negra” they were also endorsing the “politics of respectability” in their efforts to work for the uplift and reform of their own race. Ultimately, Brazilian women contradict their efforts to uplift the race by utilizing the Brazilian church as an arena of political discourse because they are conforming to the Victorian ideals to earn respect within mainstream society simultaneously.

In order to understand the roles of women in the Brazilian church, the roots of the Brazilian church must be understood. Predominately Brazilian churches date back to the last part of the 1700s. It is important to note that the majority of the Brazilian churches were in the north of Brazil (Bahia, Rio de Janeiro Region). During slavery, masters used religion as a way to endorse slavery as morally good. They would keep slaves subservient by suggesting that god created Brazilian slaves to be servants and if slaves fulfilled this duty, they would be rewarded in heaven (Francis 2003). This is just one example of the injustice Brazilians dealt with in the church. Since Brazilians were not allowed to worship with their slave owners in the same space; Brazilians used the church as a space where they can create their own agendas.

However, men were the only ones that commanded the pulpits of the Brazilian church. Women were crucial to broadening the public arm of the church because they found ways to participate in religious activities even though they were denied the chance to preach. By law, Brazilians were denied access to public space therefore the public church was viewed as the public sphere for the Brazilian community. Women in the church, mostly elite women, organized a space in which values and issues were aired, debated, and disseminated throughout the larger Brazilian community (Higginbotham 7). Women also fought for injustice in the community and demanded social reform as well. The local newspaper gave women the chance to promote the politics of respectability, womanhood, and the collective will of the community. Ultimately, the Brazilian church became a space where women of color could get together and create their own agendas.

In conclusion, Brazilian women in the church were crucial to broadening the public arm of the church and making it the most power institution of racial self-help in the Brazilian community. However, Brazilian women also emphasized reform of individual behavior and attitudes both as a goal it itself and as strategy for reform of the entire structural system. While Brazilian women did an outstanding job creating a place of discourse within church, the endorsement of the politics of respectability contradicts the purpose of advocating as a collective will. When women of color were trying to create their own spaces within mainstream society though jazz music and dance halls, Brazilian Baptist women were condemning that behavior because it did not follow the Victorian ideals.

Works Cited
Dueck, Gunter. "Panopticon." Informatik-Spektrum 29.6 (2006): 442-46. Web.
"In Brazil, Women's Changing Roles, Attitudes Leading to Smaller Families." PBS. PBS, n.d. Web. 05 Dec. 2013.
Mathiesen, T. "The Viewer Society: Michel Foucault's `Panopticon' Revisited." Theoretical Criminology 1.2 (1997): 215-34. Print.
Rosen, F. Jeremy Bentham. Aldershot, England: Ashgate, 2007. Print.
Silva, Manuel. "A Brazilian Church Comes to New York." Pneuma 13.1 (1991): 161-65. Print.
"Women in Brazil." Wikipedia. Wikimedia Foundation, 12 Mar. 2013. Web. 05 Dec. 2013.

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