‘mento, aquele que esti entre o tradicional e © contemporiineo © cria novas identidades. Qutra corrente aborda a no¢o de hibridismo cultu- ral como sendo os cruzamentos‘inter-relagdes/mestigagens/sincretsmos resultantes do impacto do modemno sobre o tradicional, do culto sobre o popular, possibilitado principalmente pelo desenvolvimento tecnolégico, "Nessas meselas, o tradicional busca sobreviver mas se transforma a fim de beneficiar-se da (pés)modernidade. O estudo das estratégias de so- brevivencia e de transformacdo/reconversio no interior dos grupos so ciais € 0 estudo do hibridismo cultural como um processo para esta segunda corrente (3) Estas nogdes de hibridismo cultural terminam por ser conciliadoras, nimica cultural contempo- fines, muito determinadas pelos mecanismos do sistema sociopolitico econémico hegeménico. O reconhecimento do protagonismo dos re- ceptores € 0 rechaco as teorias maniqueistas que alimentam a nova teorizapio terminam por deixar de lado a perspectiva critica necesséria diante dos processos hegeménicos em curso. encobridoras das tenses que permeiam a (4) Nenhuma das duas nogGes de hibridismo acima descritas dio conta da expressdo cultural gospel no campo religioso evangélico brasileiro. Os capitulos que se seguem devem demonstrar que o eruzamento entre o tradicional e o moderno, entre 0 novo eo antigo nto se reveste do card ter de resistencia, de desafio as normas culturais centrais, muito menos reyela os poderes “como obliquos” ou mesmo “servigas reciprocos que se efetuam em meio as diferengas e desigualdades”. (5) 0 gospel é resultado da mistura de elementos distntos ¢ pode ser con- siderado, portanto, um hibrido. A perspectiva critica em relagio a ele, que embasa a anilise presente neste trabalho, nio permite constrangi- rmentos na utilizagdo do termo “hibridismo”, ja que o que se procura provar é que o hibridismo gospel &a geragdo de uma cultura de manu tengio e nfo algo novo, transformador, desafiador, que responda is demandas sociopolitico-econémico-culturais do tempo presente. Este trabalho deveré demonstrar nos préximos capftulos como a eulturs {gospel traz em si elementos do conservadorismo pratestante expressos por ‘meio de um “invélucro” de modernidade —hibridismo que pode ser avaliado fa partir da prépria origem do termo que remete as nogées de anomalia e esterilidade. 32 © Umew Panis Bria Teme, captruto 1 ‘ 0 CENARIO DA EXPLOSAO GOSPEL NO BRASIL 1 Introdugo: a matriz religiosa brasileira e © protestantismo no Brasil A pluralidade de experiéncias religiosas no Brasil tem colocado, para os e3- io, 0 desafio de compreensto a partir de elementos que ultra- passem a interpretagdo exclusivamentereligiosae alcancem os chamads fato- res sociais. Um dos que defende esta abordagem é o norte-americano Richard Niebuhr, que, a estudar as origens sociais das denominagaes crists, afirmou: 0 que é verdade em étca politica é verdad em teologia. (..) Por ‘nis das divergéncias de doutrina deve-se procurar as condigdes que fazem com que ora uma ora outra interpretagio parega mais razodvel, ‘ou, 20 menos, mais desejével. Considerando a teologia deste ponto de vista, descobrir-se& como as exigéncias da disciplina da Tgreja, as de- ‘mandas da psicologia racional,o efeita da tadigfo social, a influéncia 4a heranga cultural e © peso dos interesses econémicos desempenham ‘seu papel na definigo da verdade religiosa.* ‘Da mesma forma, Carlos Rodrigues Branddo, ao estudat as manifestagies a diversidade religiosa brasileira, conclu: O sagrado 6 uma das dimensdes que 0 politica ocupa na formagé Social para preservar-se a si préprio como uma forma de poder, para reservar o poder da ordem profana a que serve e de onde retira a sua répra frago de poder religioso* Com este desafio foi que alguns pesquisadores da religiio no Brasil chega- Tam a conceitos que buscam explicar a existéncia de referEncias que sio co- ‘mus a todas as religides ~ em meio a toda a diversidade do contexto brasilei- ¥o.Anocdo de tragos comuns em meio & diversidade sociocultural é foi alvo {de muitos estudos brasileiros ¢ gerou abras clissicas, como Rafzes do Brasil, Acnoso Gomme @ 33de Sérgio Buarque de Holanda (1° edigd0, 1936), ¢ O Povo Brasileiro. A for magéo e 0 sentido do Brasil, de Darcy Ribeiro (1* edigdo, 1996). Os pesquisa dores da religio buscaram nos muitos trabalhos produzidos a compreensto das raizes ¢ das referéncias eligiosas na cultura brasileira a fim de explicar a cconvergencia de expresses advindas da experiéncia religiosa in pia € aftieana. So conceitos encontrados para explicar este processo: «+ Matriz simbélica de uso comum, eriado por Carlos Rodrigues Brandao. (0 pesquisador explica que é sobre tal matriz que eada grupo religioso “faz seu proprio recorte e combina seu repertorio de crengas”. E dentro dela que coexistem todos os deuses ¢ demGnios ¢ todas as modalidades de relagSes entre eles ¢ 0s homens.” « Elementos bisicos da religito popular, desenvolvido por Rubem César Femandes. Refere-se & composigo de um mundo comum a partir de as- pectos que estio presentes em todas as religides brasilciras: natureza, seres humanos, almas dos mortos, divindades positivas e negativas, un Deus soberano. O relacionamento entre as partes varia segundo as dife- rentes visbes."* ‘sReligiosidade minima brasileira, elaborado por André Droogers. Trata-se do substrato religioso das religiSes existentes no “mercado brasileiro”, due garante una pustuta scligiosa minima, que pode eer complementada polas religides concretas, A midia é seu maior veiculo de expresséo, pois ‘raduz por meio dela 0 que todos pensam ¢ nilo hi debates sobre a sua verdade: o credo minimo é “Deus e fe." + Matiz religiosa brasileira, proposto por José Bittencourt Filho. Diz rspeito ‘um “substrato religioso-cultura” evidenciado a partir de “formas, condutas religiosas, esilos de espiritualidade ¢ condutas religiosas uniformes”. Se- ‘gundo Bittencourt Filo, o termo “busca traduzir uma complex interagdo de ideas e simbotos reigiosos que se amalgamaram num deeurso muitissecula”, portanto & objeto de estudo e nfo uma categoria de definigo* -Esses conceitostém em comum a noo de que hi toda uma cosmovisio que limenta um sistema de erengas e valores religiosos, que perpassam horizontal mente as diversas expresses religiosas brasileirasc cujas prineipais erengas sic: «+ Compreensdo de Deus: Deus 6 um Deus que ajuda, abengoa, lumina, acompa- ‘ha, protege, Por sso, Deus 6 objeto de petigdes © desejos,capaz dos imposs- -veis. E um Deus pritico. Mas nem sempre sua vontade coincide com a do ficl, ‘que deve aoeitar, sem reclamar,o que Ihe acontoce, Muitas vezes acontecimes 1s desagradveis so interpetados como castigo de Deus, que € capaz de per- oar e cura, dependendo do cumprimento de deveres abrigngses.” 3A © Ocavnn se tmate Gorm tas + Compreensio da relagdo com Deus: ela é direta, ndo necessita intermediagses, dai o proprio clero ser dispensivel. Deus é amigo, é pré- xximo, Surge com isso uma aversdo a0 rito ¢ um apego ao eulto sem obri- ‘gap6es nem rigor, intimistae familia: . ‘= Compreensio da oposigdo divindades positivas vs. negativas: Deus é s0- ‘berano, portanto, o Diabo no deve ser levado a sério dat zombaria com cle, que se toma até motivo de fantasia do Camaval. Essa atitude pode esconder, no entanto, um verdadeiro medo do Diabo, Isso explica 0 fato de nas religides concretas 0 Diabo ocupar lugar destacedo, muitas vezes acima de Deus: ‘= Compreensio de fé: pensamento positive ou otimismo, seguranya, confian- ‘58. Quem passa por problemas, quem quer vencerna vida, tem que ter £8." + Relago com as instituigdesreligiosas: desapego — tendéncia ao trnsitoreli- gioso. O que importa é sentirse bem em um ambiente religioso. “A vida {ntima do brasileiro nem é bastante coesa, nem bastante disciplinada, para envolver-se consciente, no conjunto social. 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