Hope and the Holy Spirit: the Global Pentecostal Movement in Brazil and Nigeria, 1910-2010
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HOPE AND THE HOLY SPIRIT: THE GLOBAL PENTECOSTAL MOVEMENT IN BRAZIL AND NIGERIA, 1910-2010 Laura Premack A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History. Chapel Hill 2013 Approved by: John Charles Chasteen Lisa Lindsay Laurie Maffly-Kipp Louis A. Pérez, Jr. Charles Piot ©2013 Laura Premack ALL RIGHTS RESERVED ii ABSTRACT LAURA PREMACK: Hope and the Holy Spirit: The Global Pentecostal Movement in Brazil and Nigeria, 1910-2010 (Under the co-direction of John Charles Chasteen and Lisa Lindsay) This dissertation argues that Pentecostal Christianity is a fundamentally global religion. By examining Pentecostalism in Brazil and Nigeria – two of the most Pentecostal countries in the world – it de-centers the United States and shows how Pentecostalism’s development in the U.S. and elsewhere has been contemporaneous. By demonstrating the multiplicity of narratives which comprise Pentecostal history, this dissertation intervenes not only into the field of religious history but also into global studies, arguing that global movements are best understood by investigating the specific, historically-produced networks that constitute them. What is most fruitful in looking at expressions of a global movement is not considering which aspects came from within and which from without, but rather investigating the modes, degrees, and directions of interaction. The first two chapters revise the conventional narratives of Pentecostalism’s beginnings in Brazil and Nigeria, using missionary records, colonial correspondence, and other historical evidence to show how it originally emerged as a complicated mix of imported and homegrown elements. The third chapter examines the middle years of Pentecostalism’s development in both countries, looking at Brazilian conversion narratives and Nigerian maternity centers in order to examine what people hoped Pentecostalism would do for them personally. Chapters Four and Five explore the national iii political context of Pentecostalism’s development in Nigeria and Brazil over the course of the twentieth century. The final chapter investigates the contemporary intersection of Pentecostal, national, and global identities. Ultimately, by looking at Brazilian Pentecostalism, Nigerian Pentecostalism, and Pentecostalism as a global movement within Brazil and Nigeria, this dissertation offers a model of how one can do global history in a way that both includes and looks beyond the nation-state. iv To the best parents ever v ACKNOWLEDGMENTS To begin with, my profound thanks to John Chasteen and Lisa Lindsay, my co- advisors and friends, who have sustained this project – and me – as both it and I have developed and evolved. They have engaged my ideas, challenged my conclusions, stored my boxes, and shown me how it is possible to thrive in the academic world while keeping one’s humanity and passions. I am grateful to both of them for their kindness, intelligence, generosity, and support. I am very grateful to the other members of my committee as well. I thank Laurie Maffly-Kipp, who helped me understand how one can study religion without essentializing it; Charles Piot, who so expertly guided me through some of the anthropological literature and problems; and Louis Pérez Jr., who at my M.A. defense encouraged me to seek out the voices of Brazilians and Nigerians themselves. I also thank Cynthia Radding, who shared her expertise on doing comparative historical work, and Dominic Sachsenmaier, who is almost entirely responsible for helping me figure out what global history is and how I wanted to do it. I couldn’t ask for a better committee. In addition to the members of my committee, I thank Miles Fletcher, who steered me through the global history program from beginning to end; Kathryn Burns, always an inspiration and a delight; Heather Williams, who encouraged me to cast a wide net and trust vi myself; John French, who asked the right questions at the right times; Lloyd Kramer, who involved me in the Project for Historical Education and told me to read his chapter on religion; and Don Reid, who helped get this project off the ground. Other faculty who have offered support along the way include Grant Wacker, who gave me permission to de-center glossolalia; William Turner Jr., who introduced me to the African roots of Pentecostalism; Thomas Robisheaux, who helped me learn how to think about religion and society; Jerry Dávila, who got me thinking about how “Africa” has been viewed by Brazilians; Joel Robbins, who clarified for me some of the differences between historical and anthropological approaches; Jill Lane, who introduced me to performance studies; Jacob Olupona, who believed in the value of this project; and Jeff Lesser, who was always darn good company. I am also grateful to the people who know how to git ‘er done (as I learned to say in North Carolina) and guided me through the many administrative mazes to be found at UNC: Beth-Ann Kutchma and Galina Zilberter of the Center for Global Initiatives; Beatriz Riefkhol Muñuz and Shelley Clarke of the Institute for the Study of the Americas; and Nadine Kinsey, LaTissa Davis, Wanda Wallace, Joy Jones, Joyce Loftin, and Nancy Schoonmaker of the History Department. Violet Anderson has been so phenomenally helpful that she gets her own sentence. Parts of this project were presented at various workshops, seminars, and conferences held by the American Historical Association, the African Studies Association, the Brazilian Studies Association, the African Association for the Study of Religion, the Cambridge University Centers for African and Latin American Studies, the Information Network Focus vii on Religious Movements at the London School of Economics, the Tepotzlán Institute for the Transnational Study of the Americas, King’s College London, the University of Ibadan, Bowdoin College, and the University of North Carolina at Chapel Hill. I am very grateful for the questions, comments, and suggestions I received from all who participated, and especially to David Lehmann, Afe Adogame, Jim Beckford, Gita Subrahmanyam, Susan Pennybacker, Chad Bryant, John Kasson, Alejandra Boza, Jeremy Rich, David Gordon, Elizabeth Pritchard, Judith Casselberry, and Olufemi Vaughn. My ambitious global research agenda would have been impossible without the help of many, many people. Rosalind Hackett, Lisa Lindsay, and Judi Byfield all helped me prepare for my trips to Nigeria. Once I arrived, the University of Ibadan welcomed me, especially Samuel Ajayi, Tayo Adesina, Chris Ogbogbo, and Kunle Lawal of the History Department, and Samson Fatokun, Deji Ayegboyin, and the late Dorcas Akintunde of the Department of Religious Studies. Ayodele Abodunde, Adeware Adeloye, and Modupe Odeyoye also helped with my Ibadan research. The Department of Religious Studies of Obufemi Awolowo University provided a home for me in Ile-Ife, where I am especially indebted to Peter Alokan, Matthews Ojo, David Ogunbile, and Bolaji Bateye and her family. At Redemption Camp, I am grateful to Akinjide Osuntokun and Buki, Mama Tea, and the children of Josiah Akindayomi. I was lucky to have a truly special Ibadan family during my time there. I thank my neighbors, Professor and Chief (Mrs.) Ade-Ajayi and their family, for welcoming me into their home and library and for taking me with them to Redemption Camp. I thank my friends, Regan Buck Bardeen, Matt Brown, Sarah Gabbert, and Alexis Anderson, for always making viii things fun. And I am especially grateful to my BookBuilders family: Mr. Owaje; Funke; Olaide; Akin; Ayo and Alex; Sherri, YK and their children; the indomitable Aunty Gladys; and my beloved Aunty Chris Bankole. Thank you all. In Brazil, thanks to the efforts of Ralph Della Cava, Paul Freston and Cecília Mariz, I found an academic home at the Universidade Estadual do Rio de Janeiro, where Cecília, Patrícia Birman, and Clara Mafra all made me feel welcome. My research was facilitated by Erica at the Instituto Teológical Franciscano in Petrópolis; Eloisa at the Seminário São José; the staffs of the Arquivo da Cúria, Bibilioteca Nacional, and Igreja Universal do Reino de Deus library in Rio de Janeiro; and the archivist at the Arquivo da Cúria in São Paulo. I am grateful to Mónica Rector and Carmo for providing a home away from home in Botafogo, and to Heidi Arola, Farnoosh Fathi, Dana Bottazzo, Ganesh Karunakaran, Annemarie Gray, Cari Maes, Megan Machnik, Matt Barton, and Erika Helgen for many late nights. I am especially grateful to Erica Meirelles, her family, and the whole galera for making me an honorary carioca. Saudades! In Richmond, Virginia, I am grateful to Edie Jeter, archivist for the Southern Baptist Convention International Mission Board, and Jan French; in Nashville, I thank Bill Sumners, Taffey Hall, and Jean Forbis at the Southern Baptist Historical Library and Archive (SBHLA) and the Simonett family for providing such good company and such a lovely place to stay; and in Connecticut I thank Gil Joseph, Dorothy Woodsen, my undergraduate advisors Richard Elphick and Ann Wightman, and my cousins Ken and Jen Litwin. In the UK, my thanks go to Afe Adogame, David Lehmann, the librarians at the Rhodes House Library in ix Oxford, and the remarkably efficient archivists at the National Archives in Kew and the West Glamorgan Archive Service in Swansea. Of course, none of this would have been possible without funding, and I have much to be thankful for on that front. I am grateful to the SBHLA, the UNC Center for Global Initiatives, the UNC Institute for the Study of the Americas, the UNC History Department, the UNC Graduate School, the Foreign Language and Area Studies program of the US State Department, the Fulbright-Hays Fellowship program of the US Education Department, and the Gerda Henkel Foundation of Germany. These institutions have been very generous with me, and I hope that they all will be able to support other students in the future as they have supported me.