Blessed Beats: Religious Profanation and Evangelical Syncretization from <i>Samba</i> to <i>Carnaval Gospel</i>

This article examines Evangelical carnaval in Brazil to argue that anthropological writing on syncretization expresses a theoretical gap or shortcoming. In several large Brazilian cities, Evangelicals are currently organizing parades and performing samba music with percussion instruments. Many adherents regard as spiritually hazardous because the genre is perceived hold Afro-Brazilian religious force. Such an appraisal barred fusions between proselytization past, but performers offer new mode of produces previously deemed impossible. argues this can be described such mergers characterized by profanation. Participants codify “cultural” no intrinsically malevolent. semiotic ideology, combination technique called estratégia, makes possible participation patrimonial practices associated religion allows employ cultural phenomena missionary armaments. Este artigo trata o gospel Brasil e argumenta que literatura antropológica sobre sincretização apresenta uma lacuna teórica. Em grandes cidades brasileiras, evangélicos atualmente organizam desfiles de tocam samba-enredo com instrumentos percussão. Muitos consideram espiritualmente perigoso, porque eles percebem gênero musical como um repositório força religiosa afro-brasileira. Essa avaliação barrou fusões entre cultos passado, mas os grupos oferecem novo modo permite novos. Esse pode ser descrito evangélica essas são caracterizadas por profanação religiosa. Os participantes do codificam cultura argumentam nenhum é intrinsecamente malévolo. ideologia semiótica, combinada técnica proselitização chamada possibilita participação em práticas patrimoniais associadas à religião afro-brasileira deixa empregar arma da cultura. During fieldwork São Paulo, Brazil, July 2018, participant Batucada Abençoada (Blessed Beats)—the band Church Bola Neve (BdN, Snowball Church)—sent me digital video band's performance during 2018 carnaval.11 An early version was presented at international workshop "Power, Politics,and Religion Brazil: Ruptures, Continuities, Crisis" organized Dr. Maya Mayblin (University Edinburgh). I want thank organizer participants for their invaluable comments. also anonymous reviewers editor journal help revising article. Last not least, many thanks my research carnival. The clip opens view beaches Rio Janeiro, accompanied synthesizer music.22 When about movements refer cluster Pentecostal, Protestant Charismatic, Born-Again Christian groups. For last decade so, common Portuguese term denote people (the Evangelicals). census 2010 showed 22 percent population itself evangélico (Evangelical) majority Brazil's 42.3 million identified Pentecostal (on approximately 190 million). opening shot, low, male voice states: “I think Janeiro place where represent culture more than any other church has made right decision [there] strongest all experiences, which experience happiness Jesus.”33 All translations mine. remainder shows smiling percussionists parading mixture electronic music. BdN's depiction par excellence perform church's joyful deployment stand out number reasons. Three decades ago, practically none churches would have street week(s) carnaval. long time, strongly opposed because, among reasons, leaders fervently disapproved temporary (pagan) deviation from Biblical norms. Silas Malafaia, influential pastor Assembléia Deus Vitória Cristo, defines pagan feast authorized Roman Catholic Church; he urges take part festivities (Malafaia 2018). stands understand time dangerous powers. understanding embedded historical European traditions within practices. (samba-enredo) one those exemplifies presence African contemporary carnaval, according Evangelicals. Narratives origins emphasize threads batucada (beat) samba- enredo rhythms core dance, spirit possession, trance central experiences (see Araújo Dupret 2012; Browning 1995; Capone 2019; Rocha Silva 2013). Of special concern followers association induced instruments practices, most deities demonic entities only warded off Holy Spirit. Despite these negative appraisals samba-enredo, churches—including BdN—have started organize (Evangelical carnaval) include performances. How place, given concerns regarding samba, religion? groups incorporate objects performances consider perilous? And what does tell us current religio-cultural Brazil? fusion should understood As argue, terms unravel complexities struggle change country hegemony Catholicism witnessed explosive growth since 1980s. propose two highlight limitations earlier works Brazil. adequately “syncretic Pentecostalism” (Birman Leite 2000, 2845), Patricia Birman Márcia Pereira define continuation reinvention magic possession traditions. Syncretic Pentecostalism denotes process Churches single generally considered perilous spiritual power reconfigure them unambiguously demonic. processes incorporation translation (Meyer 1999) occur throughout world takes root (Robbins 2004). One well-known example services Igreja Universal Reino (IURD, Kingdom God), signs ritually manifestations devil subsequently eradicated means descarrego (deliverance) sessions. concept seriously language rupture form (Mafra 2011a; Robbins 2004), without losing sight continuities society. scholars acknowledge, Brazilians who identify very different often share deep-felt assumptions result dominance popular (which includes indigenous elements), reproduced public processions (Montes 1998; Souza agree representations they idea contain (malevolent) power. However, we witness syncretic describe. asked music, denied it intrinsic properties, good bad. These defined “cultural,” explained may therefore short, interviewed did appropriate powerful exemplify Spirit defeat him. practices—samba-enredo—had powers; further argued could invested (different) when used parades. heuristic describe samba-enredo. kind deserves its own label involves call profanation: mobilization theological-semiotic arguments counter claim certain (perilous) powers present channels argument holds aesthetic forms purposes enveloped environment accord prescriptions. belongs God there particular genres Carnaval support pointing fact “religious.” To make points analyze provocation based Evangelicals, paid attention sound (Oosterbaan 2009, 2017). preparation article, looked specifically material collected 2011 2018. Between 2016, focused blocos (carnaval parades) paying specific Projeto Vida Nova (PVN, New Life Project). 2011, observed bloco Comunidade Evangélica Internacional Zona Sul (CEIZS, International Community South Zone) 2014, PVN blocos. after parade; 2014 members before, during, extended Paulo Salvador Bahia. BdN participated rehearsal, allowed play caixa (snare drum) participants. Bahia, head Batista Missionária Independência (IBMI, Missionary Independence Baptist Church), annually organizes Sal Terra (Salt Earth). Beyond on-site ethnography, DVDs audio-visual clips, distributed via social media (WhatsApp Facebook). follows, first practice estratégia (strategy). Second, specify mean profanation relation discussions syncretism antisyncretism. Third, how, historically, were while regarded containers transcendent powers, allowing ongoing ambiguities trouble adherents. Fourth, explain how try neutral—allowing room work Readers note begin engaging abbreviated description history before turn ethnographic material. exposé test readers’ patience, yet offers necessary background demonstrate why need additional approach Questioned involvement festival riddled behavior commonly sinful, (strategy), type that, them, deliberately environments purposely employs sinful lifestyles. show below, emic interlocutors use parade publicly recognize hedonist ungodly. According participants, evangelize amid sinners participating acts. Parading “worldly” unconverted, preach contexts deem needed. elsewhere detail 2017), monitor each sure stay streets finished, avoid ungodly festivities. While denoting street, resolve question bothered disapprove gospel: similar legitimize (according Brazilians) carries force? My proposition device legitimated considers critique received over years. Among proponents, Melville Herskovits (1937), proponents concept, Afro-American World (Apter 1991; Burke 2009; Stewart 1999). Syncretism became prominent concepts employed anthropologists theorize mixtures (Bastide 1978; Ferretti Leopold Jensen 2004).44 context transformations, Roger Bastide (1978, 2004) occupied role development thought (Goldman 2015). convinced encounters studied dynamics fusion, fission, juxtaposition (Despland 2014). Nevertheless, both Sérgio (1995) Stefania (2007) incorporated prevalent dichotomies his models (purity-degeneration, continuity-discontinuity). Within anthropology, studies theology, much criticism, Charles (1999) extensively. suggest debates reflections, Shaw (1994, 6) pointed merely focus fissures pay “antisyncretism”: “The antagonism synthesis shown agents concerned defense boundaries.” general, struggles related agency actors involved. (1999, 58) later “is usually parallel discourse might termed metasyncretic: commentary registered perceptions whether amalgamation occurred bad.” confront fundamental point metasyncretic discourses heart They recognized alternately labeled “religious” course labeling matters actors’ assessments if things mix not. labels model syncretism/antisyncretism. unfortunate society necessarily periods time—as implied—but contestation moment (or resistance) Reinhardt amalgamations bad involve questions something authorize identification. Here, important distinguish analytic, hand reifying usage beyond scientific other. “culture” picture distinct (and unchanging) way life ethnic national community (Baumann 1996). State institutions regularly set apart traditions, assign groups, static unchanging attempt state, society, (Kapferer 1988). Major emerge: move category other, stake do? markers rituals, extent produce awe. conversation writings R. Marret (1929), Birgit Meyer (2009, 2016) sought reproduction thought, practice, intersections form, embodiment, she argues, awe “wow” effect), lie entirely themselves regimes “offer modes divine” (2016, 9). Moreover, sacred status object contested, authorizations Witte 2013; Port Meyer's discussion accords Webb Keane's ideologies. Building notion linguistic ideology (Silverstein 1979), Keane distinctive sociocultural notions circulate communicative potential signs, objects, gestures Bialecki Pinal 2011). Drawing mentioned, influence and, vice versa, divine influences discourse. denial essence alternative ideology. By codifying discursively enforce possibility transmitters syncretization, Giorgio Agamben calls Agamben, differs secularization latter “leaves intact forces deals simply moving another. . Profanation, however, neutralizes profanes. Once profaned, unavailable separate loses aura returned use” (2007, 77). Whereas never lose force some, carnaval: benevolent instead Furthermore, mobilize others Before exemplifying depict clarify quintessential elements (DaMatta 1991). Notwithstanding regional particularities, fueled thunderous style collective singing, cavaquinho (string instrument) (bateria) (Cavalcanti Several cities harbor so-called sambódromos: arenas host competitions schools (escolas samba). arose 1920s, gradually seen principal institutes competitions, march through sambódromo. best-known broadcast live television channel TV Globo. Besides sambódromo parades, enter formal competition attract crowds enjoy city. display reflecting Baroque Christianity devotional 2015; Montes 1998, 2001). Scholarly heavily influenced Roberto DaMatta (1991), space communitas (Turner 1983) ritual inversion roles temporal dissolution hierarchies. appearance DaMatta's statement: “In beings, types personages, categories, values” (1991, 42). focuses so time-space “roots” Demarcations like 2000; Burity 2011; Giumbelli 2014; Montero 2015) shown, categories (religion) laicidade (secularity) played decisive restructuring governmental state Though modern constitutionally secular, tightly interwoven nationalist (schools, hospitals, etc.). At birth Republic 1889, political separation introduced, strategically conformed demands state-in-transformation flexible partner projects. shift, backward “customs” legal protection legislation. despite liberal constitution late nineteenth century, dominant identifications feitiçaria (sorcery) law granted (Giumbelli 2014), leaving Governmental changes twentieth century enforced urban, black populations typical (Fry 1982; Oliven 1984; Sansi 2007; Vianna result, represented defining Pravaz 2008a, 2008b; Sheriff 1999; Menezes Bártolo 2019). racial politics class struggles. Robin 14) put it: “It particularly 1930s carioca simultaneously images authenticating ‘blackness’ even ‘Africanness’) uniquely hybrid, ‘mixed’ Brazil.”55 eloquently complex articulations elite cultures nation building project Schwarcz Starling 2018; depicted production authorization representations. totality, celebrations (liturgical) calendar organization life. annual fashion, four days Lent, which—in liturgy—is forty-day period abstinence begins Ash Wednesday ends Easter Sunday. calendrical encompassment, saints appear center (Bártolo 1998), although wholeheartedly supported Church. Since 1940s, aimed strictly regulate devotion critiques saintly figures surroundings. widened religiosity 1998). encompassment oversight, entangled Godi 1997, Moura describes, end residents formed cucumbis, ranchos, is, Euro-Brazilian styles (Brasil Elements schools. 1960s, explicitly enslaved stylized preserve strengthened rhythm tambores (drums) energy (axé) cosmology (Araújo example, analysis smaller 2012, José Geraldo Cristina Conceição state: drums, rhythms, dances culture. w