Religion and Politics in BrazilSee also Latin America, Argentina, Chile, Mexico 1. Brief Introduction 1. Brief Introduction to Religion and Politics in Brazil Brazil has a population of over 201 million, with a population growth rate of 1.17%. It had a 2010 CPI ranking of 3.7. The 2000 Census listed Brazil as 73.6% (at least nominal) Catholic, 15.4% Protestant, 1.3% Spiritualist, .3% Bantu/voodoo, 1.8% other, .2% unspecified, and 7.4% none. The country had a long tradition of slavery, so that African religions like Candomble and variants like Macumba and Umbanda arrived with the slaves. The country distinguishes itself in its mixed racial background, with makes the recent application of some affirmative action programs much more complicated than in the United States. There is no denying, however, that Afro-Brazilians suffer from social inequality. Brazil also has one of the highest social stratification rates in the world. Because of this inequality, Brazil rates a 2010 HDI of #73, significantly below Argentina (#46) and Chile (#45), even though it is the biggest and most important economy in the region. When Argentina defaulted in 2001, currency speculators next bet against the Brazilian real. In this case, the I.M.F. and the United States gave the kind of aid they did in the 1994 Mexican crisis, so the situation stabilized. Brazil is an economic powerhouse covering sophisticated durables like jet aircraft and a greatly expanding agricultural sector that has begun to challenge the United States (see article below). Brazil and Argentina serve as “the responsible opposition” in Latin American trade talks, and Brazil and India have organized the mid-level rising economic powers on the world stage. Brazil’s Workers’ Party elected the labor leader Luiz Inácio Lula da Silva, in October 2002, with over 60% of the vote. His presidency was marked by a struggle within the Workers’ Party over whether it should be a “revolutionary” or a “governing” party. Lula’s government, though not he personally, was also marked by corruption. This gave hope to the October 2006 main opposition party candidate, São Paolo Governor Geraldo Alckmin of the Social Democratic Party. It also brought about the candidacy of Ms. Heloísa Helena Lima de Moraes of the Party of Socialism and Freedom, who had been dismissed from the Workers’ Party in 2003 because she refused to support economic policies that she considered a betrayal of the party’s past stands. Lula was forced into a runoff with Alckmin, but he won the second round with over 60% of the vote. The economy and his social programs trumped the corruption charges. The economy has gotten much stronger since, and da Silva has made some headway against the country's legendary inequality, galvinizing a new lower middle class. Da Silva's approval rating reached over 70% and he would have been easily reelected in October 2010 if he could run, but there is a two-term limit. He campaigned hard for his chosen successor Dilma Rousseff, who became Brazil's first female president. The Brazilian Catholic Church has also provided leadership for the entire continent in church-state relations, from early-twentieth-century Neo-Christendom to Social Catholicism (See Latin America entry). Progressive Social Catholicism in Latin America began in the early 1950s under the leadership of the Brazilian Bishops Conference (CNBB). The CNBB Secretary Dom Hélder Câmara organized some progressive bishops from the very poor Northeast with other clergy and laity, and they managed to give the impression that the entire episcopate supported social change. When the military took over in 1964, as in Chile, the national Bishops Conference became the major critic of human rights abuses. Eventually the government liberalized. The CNBB still maintains its position as the leader of the Latin American church. In recent years, Pentecostals, with the help of media outreach, have grown significantly. For example, the Universal Church of the Kingdom of God runs Rede Record. David Martin (below) discusses a modal decision about whether to join an Afro-Brazilian, a Liberation Theology, or a Pentecostal group. Hanson (2006), pp. 260-94, discusses "Latin America: Indigenous Religions, Christianity, and Globalization.” 2. A Short Introductory Course to Religion and Politics in Brazil Bruneau presents the classic description of the political-religious development of the Brazilian Catholic Church. Casanova covers the movement from the military period to democratization and the coming of Brazilian social Catholicism. There are three related articles in the book edited by Mainwaring and Wilde. Chestnut describes the rise of Catholic charismatics in response to Latin American Pentecostalism, a salient issue for Brazil. Kearney gives a fairly optimistic reading of the current situation, stating (p. 164) that “a longer-term view suggests that the Church’s role as a privileged corporate actior in Brazilian politics has endured, and that its place in Brazilian culture, both at the elite and the popular levels, remains pivotal.” Bruneau, Thomas C. The Political Transformation of the Brazilian Catholic Church (New York: Cambridge University Press, 1974). Mainwaring, Scott, and Wilde, Alexander, Wilde, eds. The Progressive Church in Latin America (Notre Dame, IN: University of Notre Dame Press, 1989). Part II of the book covers Brazil, and has articles by Scott Mainwaring, Ana Maria Doimo, and Rowan Ireland. Chesnut, R. Andrew, “A Preferential Option for the Spirit: The Catholic Charismatic Renewal in Latin America’s New Religious Economy,” Latin American Politics and Society 45, no. 1 (spring 2003): 55-85. Kearney, Christine A., “The Brazilian Church: Reintegrating Ontology and Epistemology,” Paul Christopher Manuel, Lawrence C. Reardon, Clyde Wilcox, eds. The Catholic Church and the Nation-State: Comparative Perspectives (Washington, D.C.: Georgetown University Press, 2006), 151-72. 3. Other Key Resource Materials for Religion and Politics in Brazil Bruneau, Thomas C. The Church in Brazil: The Politics of Religion (Austin: University of Texas Press, 1982). Gill, Anthony. Rendering Unto Caesar: The Catholic Church and the State in Latin America (Chicago: University of Chicago Press, 1998). Gill, Anthony, “Religion and Democracy in South America: Challenges and Opportunities,” in Jelen and Wilcox, Comparative Politics (2002). Klaiber, Jeffrey, S.J. The Church, Dictatorships, and Democracy in Latin America (Maryknoll: Orbis Books, 1998). Levine, Daniel H., and Stoll, David, “Bridging the Gap Between Empowerment and Power in Latin America,” Rudolph, Susanne Hoeber, and Piscatori, James, Transnational Religion and Fading States (Boulder, Co.: Westview Press, 1997), 63-103. Martin, David, “Evangelical and Charismatic Christianity in Latin America,” in Karla Poewe, ed., Charismatic Christianity as a Global Culture (Columbia: University of South Carolina Press, 1994), 73-86. Smith, Brian H. Religious Politics in Latin America: Pentecostal vs. Catholic (Notre Dame: University of Notre Dame Press, 1998). 4. Recent News Articles on Brazil (a. General Politics; b. Politics and Economics; c. Religion and Politics; and d. Foreign Policy): a. General Politics “Unending Graft Is Threatening Latin America,” New York Times, July 30, 2005. Throughout continent, but especially Brazil. “Success Brings Brazilian Party a Surprise: Disarray,” New York Times, February 28, 2005. Tension between revolutionary and governmental approach to Workers’ Party. “Brazil Opens Former Dictatorship’s Files, a Bit,” New York Times, December 25, 2005. “Half-measure” opening of files up to 1975 (dictatorship 1964-85) after criticism by U.N. Commission on Human Rights. Cf. Argentina and Chile. “Brazil Opposition Eager to Pick a Presidential Candidate,” New York Times, March 2, 2006. For October election, Social Democratic Party seeks to choose between José Serra and Geraldo Alckmin. São Paolo Governor Alckmin was picked March 15. “In Brazil, Former Ally May Spoil Race for the President,” New York Times, September 7, 2006. Background of leftist candidate de Moraes, like Lula poor from Northeast, whose Catholic social vision challenges Lula’s compromises. Link to long religious prophetic tradition from the hinterlands “raising the millenarian banner of a kingdom of liberty, justice and abundance.” (João de Souza Martins) “Brazil’s President Roars Back to Win Vote,” New York Times, October 30, 2006. Analysis of Lula’s victory. "Brazil's President Works to Lend Popularity to a Protegee," New York Times, July 26, 2010. Lula campaigns for Dilma Rousseff for president. The election is October 3, with an October 31 possible runoff. The leading opposition candidate is Sao Paulo governor Jose Serra, with Marina Silva of the Green Party a possible 12-15% candidate who could cause the runoff. "In a First, Brazil Elects A Woman As President," New York Times, November 1, 2010. Rousseff defeats Serra 56-to-44 percent in runoff. b. Politics and Economics "South America Seeks to Fill the World’s Table," New York Times, December 12, 2004. Exponential growth of South America, especially Brazil’s, agricultural output. "Economy ushers in 'new era' for Brazil," San Jose Mercury News, June 24, 2007. Stock index climbs and government runs huge budget surpluses on strength of booming exports. "Brazil Rainforest Analysis Sets Off Rainforest Debate," New York Times, May 25, 2008. Dr. Gilberto Camara, who heads the National Institute of Space Research, issued a report on progressive deforestation of the rainforest which has been denounced by the Governor Blairo Maggi of the nation's largest agricultural state, Mato Grosso, who is known as the "Soybean King." President Lula trying to be both green and supportive of economic development. "Strong Economy Propels Brazil to World Stage," New York Times, July 31, 2008. Brazilian economy expands (5.4% last year), diversifies, and reduces the traditional differences between rich and poor. Discovery of oil, high global commodity prices, and government social programs. "Bypassing Resistence, Brazil Prepares to Build Dam," New York Times, August 16, 2010. The politics of building the world's third largest dam, the Belo Monte Dam, with resistence primarily from indigenous groups. c. Religion and Politics “Brazil’s Lofty Promises After Nun’s Killing Prove Hollow,” New York Times, September 23, 2005. The brutality of the Amazon frontier returns, according to peasant and church organizations. Sister Dorothy Mae Stang, 74-year-old naturalized Brazilian from Ohio and famous environmental justice activist, was killed in February. " Brazilians Welcome Pope but Question His Perspective," New York Times, May 9, 2007. Analysis of Brazilian Catholicism as pope arrives for Latin American Bishops' Conference in country. "Acquittal in Nun's Killing Provokes Outcry in Brazil," New York Times, May 8, 2008. Vitalmiro Bastos de Moura acquitted in second state trial after conviction in first. Minister of Federal Secretariat of Human Rights expressed "vehement disagreement" with verdict. d. Foreign Policy
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