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!