metropolis conference 2011 12 th -17thseptember ponta delgada, a çores olivia sheringham school of...
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METROPOLIS Conference 201112th-17thSeptember
Ponta Delgada, Açores
Olivia SheringhamSchool of Geography
Queen Mary, University of Londono.sheringham@qmul.ac.uk
Transnational religion: Transnational religion: Brazilian Churches in Brazilian Churches in
London and the Migration London and the Migration ExperienceExperience
Research background
Conceptual framework
Empirical discussionReligious leaders as migrants
Institutional adaptation
Transnationalism/solidarity/integration
Concluding Remarks
Brazilians, religion and Brazilians, religion and migration to Londonmigration to London
‘New migrant group’ – ‘New Londoners’
Estimated approx 150,000 Brazilians in London
From different parts of Brazil, more recently from Goiás, Minas Gerais, and Paraná
Brazilian migration to London → Brazilian religious institutions across the city
Approx 70 Brazilian evangelical Churches in London; Brazilian Catholic Chaplaincy based in 8 Churches
‘Globalisation from Below’ (Freston, 2001)- Religious leaders follow the diaspora
FieldworkFieldwork
1 year, 3 months, including 5 months in Brazil
In-depth interviews with church members, leaders and other members of Brazilian community in London (49)
Interviews with family members of migrants in London, return migrants, and church leaders in Brazil (34)
2 Case study churches in London: Catholic church – St
Mary’s (pseudonym) – seat of London’s Brazilian Catholic Chaplaincy
Evangelical church – CEL – Comunidade Evangélica de Londres (pseudonym)
Case StudiesCase Studies
Levitt (2007) corporate models of religious transnationalism Catholic Church – ‘transnational religious
corporation’ - extended transnational institution.
Protestant churches – ‘flexible specialisation’ – ‘negotiated’ or ‘recreated’ transnational institutions.
Vasquez & Marquardt (2003)- religion and transnational belonging; Religion as ‘in-between; churches as ‘meso-spaces’.
Mahler & Hansing (2008) – religion and ‘transnationalism of the middle’
Transnationalism and Transnationalism and ReligionReligion
Religious Institutions and Religious Institutions and IntegrationIntegration
Kemp & Raijman (2003) - church as ‘extended family’
Alves & Ribeiro (2002) - church as ‘home’
Vasquez and Marquardt (2003) - church enabling belonging - as ethnic ‘other’ or as part of wider society?
Ugba (2009) – ‘A part’ of or ‘apart from’ host society?
Levitt (2008)– church, social capital and building bridges to mainstream society?
Sacred Journeys: Sacred Journeys: Transnational Religious Transnational Religious
leadersleaders
Pastor Marco (CEL)- ‘call from God’ (1990)
‘Through several means, God directed me towards England. So I began to get my things in order
to obey the vision that God had given me’
Catholic priests – part of wider ecclesiastical structure:
Sent from Brazilian National Council of Bishops (CNBB),
trained by Pastoral for Brazilians Abroad (PBE)
But - priests also migrants
‘Here in London it was . . . it’s another world. Because in Brazil
I had my routines, my way of living [. . .] but here it’s
completely different. In my city [. . .] there are just 120,000 inhabitants, and everyone is
from there. So coming here is a real culture shock.’
(Padre Mauricio, 15/10/09)
‘The city is completely pagan and it doesn’t have that . . . that religious aspect. There
are churches, lots of churches – you know, the physical, visible element - but it’s
different in that you live here with so many people
anonymously . . . so for us as priests the religious aspect
that you get in a small town or village is missing in a big city.’
(Padre Omario, 20/01/09)
Institutional Adaptation Institutional Adaptation –– St St Mary’sMary’s
Catholic Priests - loosening of church ‘discipline’ Theologically ‘Catholic’ Adapting to different realities of
migration context. Different kind of support or being ‘true
Christian’? Charismatic Catholic Renewal
Movement (MRCC) Charismatic Online Prayer Group
‘
‘Many people come to church more here than in Brazil – out of need…
The majority come to church because they feel a lack, be it of a
sense of Brazilianness, of their language, of somewhere to live…’
(Padre José, 02/09/09)
‘Something, well, truly Christian [. . .] Today, for example, a
woman called me – she never comes to church, she’s not from the church – but she’s fallen badly into drugs, she
can’t cope anymore. So – it’s the priest that she calls – it’s the priest who will listen to
her.’ (Padre Mauricio, 15/10/09)
Institutional Adaptation Institutional Adaptation –– St St Mary’sMary’s
Catholic Priests - loosening of church ‘discipline’ Theologically ‘Catholic’ Adapting to different realities of
migration context. Different kind of support or being true
Christian? Charismatic Catholic Renewal
Movement (MRCC) - Charismatic Online Prayer Group
‘It works with your feelings. Although it is not explicitly social or political, it offers
much more immediate answers to political and social problems – like if you want a miracle, if
you want a cure.’
(Padre Jose, 16/02/10)
Evangelical Pastors - theological flexibility
Responding to ‘theological baggage’ of new members
Creation of an ‘extended family’ in London – structured through ministérios (ministries)
Leaders must be experienced and not, ‘a novice so that they do not become proud and fall into the condemnation of the devil.’
Institutional Adaptation- CELInstitutional Adaptation- CEL
‘Apostle Paul shows clearly that we must obey the authorities
because there are no authorities that have not been established by God. So, based on these biblical teachings, we
instruct people that they change their situations, that they regularize themselves.’
(Pastor Marco, 17/03/10)
‘I always need to take a human attitude – always [. . .] I can’t
be shocked by anything because it could be me – I can also make mistakes. I do. So,
above all, I cannot judge anyone [. . .] So my function as
a religious leader is to welcome people. Welcome them and show them the
existence of God’s love [. . .] and make them feel this love
in their heart.’ (Padre Mauricio, 15/09/09)
The Church and PoliticsThe Church and Politics
St Mary’s – role of church to represent ‘voice of the voiceless’- defend the rights of migrants.
Strangers into Citizens Campaign
CEL – obedience to those who govern
‘Debt of gratitude to UK’
‘we feel that it is not part of our mission to get involved with
politics. Jesus Christ called us to bring the Gospel
[. . .]
the Bible tells us that we must respect those who govern.
Whether they’re good or not, God gave them permission to
govern.’
(Pastor Marco, 29/04/10)
Transnationalism and Transnationalism and IntegrationIntegration
St Marys – ‘Brazilian’ Space – consciously reminiscent
of Brazil. Brazilian Missa Songs in Portuguese Brazilian traditional Catholic festivities, like
festa juninha.
But also English classes, immigration advice, practical information
CEL – Universal Christian identity No explicit references to Brazil Reverse transnational movement – from London to Brazil and elsewhere. International church
Also – English classes, ‘Survive’ course for newcomers Tools for integration into ‘host society’
Transnationalism and Transnationalism and IntegrationIntegration
‘if they didn’t find an atmosphere here in the church they would end up falling into prostitution, drugs,
sex. . .’
Role of church:
‘as well as evangelisation and mysticism, to create alternatives for
leisure, entertainment and sociability in a community where
people can feel welcome and protected.’
(Padre Jose, 16/02/10)
Concluding RemarksConcluding Remarks
Religious institutions respond to/influence migration experience.
Religious leaders themselves migrants with their own migrant trajectories.
Inclusion and solidarity, but also exclusion?
Areas for further research: Internet and transnational religious practices Return and religion Transnational ‘religion as lived’
Thank you!
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