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1. SMILDE, David. "Who Commits? A Qualitative Comparative Analysis of Pentecostal Conversion in Caracas." Lecture at University of Notre Dame History Department: 2001.

2. ---. "Works of the Flesh, Fruit of the Spirit: Religious Action Frames and Meaning Networks in Venezuelan Evangelicalism.". University of Chicago, 2000.
Abstract: There are two recurring problems in the literature on Latin American Evangelicalism. First, conversion is explained using a form of functionalist explanation from results that both is not supported by contemporary cultural theory and cannot adequately distinguish those who convert from those who do not. Second, the political engagement of Latin American Evangelicals has been seen as paradoxical and contradictory with some scholars arguing that no consistent tendency can be discerned. This dissertation uses concepts from the sociology of culture and social movements theory to work through data from participant observation with Venezuelan Evangelicals, as well as eighty-four life history interviews with Evangelical and non-Evangelical men. The life history interviews with Evangelical men reveal that indeed they largely converted as a means to overcome pressing problems with substance abuse, violence and conjugal relationships. Evangelicalism functions as “religious action frame” that orients and motivates action that can overcome these problems. The data also reveal that men convert in pursuit of these positive consequences. Existing theories of religion rely on a realist theory of meaning that makes understanding such agency difficult. Since only objectively valid beliefs can be used to bring about desired consequences, such agency in religion has to be presented as knowledgeable cynicism, unintelligent fluke, or as a process that works behind the actors’ backs. I suggest a pragmatic theory of meaning in which beliefs that are not objectively valid in scientific terms can be held and used by actors who only care about evidence of their practical effect.
I use Boolean algebra (Charles Ragin’s “qualitative comparative analysis”) to compare cases of commitment with cases of non-commitment. The analysis demonstrates that living with an Evangelical is a sufficient cause of commitment. However, the numerically most important causal combination is that of having serious life problems while not living with family of origin. These conclusions underline the importance of meaning networks. Having problems is important in most cases of commitment. But having the opportunity to commit depends on being independent from family of origin networks that reinforce traditional meanings, and or being in contact with Evangelical networks through which meaning innovation can flow.
Conceiving of Evangelicalism as a frame containing an abstract symbolization of supernatural agency at its center, but which does not necessarily contain lower-level schemas consistently applying this symbolization to all areas of life, can help us understand the variability in Evangelical politics. While in areas of experience having to do with personal morality and the family the Evangelical frame contains well articulated, lower-level schemas that apply the abstract symbolization of supernatural agency to concrete situations in consistent ways, in areas given less importance such as politics, there are no well-articulated lower level schemas and individual variation is the norm. However, when Evangelical morality or interests are either openly embraced or openly threatened by a political option, Evangelical leaders can actively mobilize their followers by presenting well-articulated lower-level schemas containing the “correct” application of the abstract symbolization of supernatural agency. In these cases Evangelicalism can have an independent causal impact on political processes.

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Last modified: 09-Oct-2007

Benoît RIHOUX, Centre de Politique Comparée