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Sociology Research

 

Professor David Lehmann has a multiple academic identity: as a Latin Americanist he has done research in Chile, Ecuador, Mexico and Brazil, and although Brazil has been the most prominent, his attachment to and inspiration from Spanish America is extremely important. He has also undertaken research in Israel.

The themes of his work are also multiple: originally devoted to Development Studies, he began working on religion in the 1980s, first in Brazil, then in Israel and now on a multinational level. But in the first decade of the 2000s David branched out in a new direction with a big project on the spread of multiculturalism and affirmative action in Latin America.

His academic career began in Oxford, but it really only came to life in 1968 when he went to Chile to do research on land reform. The next five years were, to say the least, a turbulent period, which together with the catastrophic repression which followed the 1973 military coup influenced a whole generation.

David's first job was at the Institute of Development Studies at Sussex University, after which he worked briefly at the University of Kent, and then from 1973 in Cambridge. He has taught on Development, Latin America and Religion, and was Director of the Centre of Latin American Studies for 10 years during the 1990s. He has been a Visiting Professor in Brazil, Chile, Spain and France.

Research Interests

David’s current research has two strands. One is largely theoretical and concerns the ways in which the meanings and uses of the decolonial in Latin American and Latin Americanist social science. He is particularly concerned with the deployment of terms such as universalism and other, or different, epistemologies and with the balance between social class, ethnicity and gender in prevailing interpretations of Latin America society and culture.

 

The other strand is empirical and focuses on neo-Pentecostalism, which is probably the fastest growing stream within world Christianity. Neo-Pentecostalism emerged in Latin America in the late 20th century, soon to be transferred to and replicated in Africa. The centralized global hierarchies and the uniform doctrines and preaching styles developed by neo-Pentecostal churches set them apart from those prevalent in the English-speaking world. They are multinational organizations, following migrants from their countries of origin to Europe and North America and building impressive media and online presences. Their message, conveyed in shrill, even menacing, rhetoric, is complex. They tell their followers that a commitment to Jesus expressed in their prayers, their lifestyle and their tithes (regular financial contributions)

will help them achieve material security and a stable family life. Yet that promise of stability is coloured by the shock effect of preaching that seems designed to engender fear and anxiety sometimes deriving from indigenous and Africa-derived religious traditions and possession cults.

 

Neo-Pentecostalism’s combination of up-to-date communications, a promise of this-worldly success, a transgressive model of ritual that breaks with the sober and deliberate style of age-old Christian traditions, and blithe disrespect for the conventions of the secular state, constitute a challenge to prevailing notions of the nature and limits of the domains of religion and the secular.

Research Projects

My current project is entitled ‘The Universal Church of the Kingdom of God: a motivational machine’. It is an inquiry into the management of the original neo-Pentecostal church, the Brazil-based Universal Church of the Kingdom of God. Founded in 1977, the church claims (credibly) to be present in 142 countries, and has a hierarchy of 300 bishops, thousands of pastors and tens of thousands of assistants. At its head sits the founder Edir Macedo, who combines his church leadership with ownership of Brazil’s second largest free-to-air TV network, with business interests in banking, and a discrete but highly influential involvement in Brazilian politics. My main question is: how has the church developed the ‘motivational machine’ of the title: a corps of pastors and bishops, all men and mostly Brazilians, whose wives usually also work for the church, who rarely have children, and who spend many years away from their home country. They abjure ownership of assets and live on a church subsidy rather than a salary. The pastors in turn manage volunteer uniformed assistants who take care of the congregation, collect tithes during services and help to organize prayer groups, youth groups, women’s groups and more. My second question is what does the church do to carry its ethos and its conception of the supernatural across cultural, linguistic and geographical frontiers? Is it beating anthropologists at their own game?

Teaching

Current Doctoral students:

Carla Moscoso

Nicolas Flint

Luis Garrido

Vanessa Rau

Key Publications - Books

The Crisis of Multiculturalism in Latin America, Palgrave, 2016

(Edited) Ecology and Exchange in the Andes, Cambridge University Press, 1982

Democracy and Development in Latin America: Economics, politics and religion in the postwar period, Cambridge, Polity Press, (U.S. edition: Temple University Press.), 1990. 

Struggle for the Spirit: Religious Transformation and Popular Culture in Brazil and Latin America, Oxford, Polity Press, (U.S. edition, Blackwell International, 1996 (with Batia Siebzehner) 

Agrarian Reform and Agrarian Reformism. London, Faber and Faber, 1974

Development Theory: Four Critical Studies. London, Frank Cass, 1979

Remaking Israeli Judaism: the challenge of Shas, London, Hurst and Company, New York OUP, 2006 

(edited with Humeira Iqtidar) Fundamentalist and Charismatic Movements, Four Volumes. London, Routledge 2011

(Edited) The Crisis of Multiculturalism in Latin America, New York, Palgrave, 2016

The Prism of Race: the Ideology and Politics of affirmative action in Brazil, Ann Arbour, Michigan University Press, 2017 

After the Decolonial: Ethnicity, Gender and Social Justice in Latin America, Cambridge Polity Press, 2022

Key Publications - Book Chapters

‘Popular religion in Latin America: the impact of Pentecostalism and neo-Pentecostalism,' in The Cambridge History of Latin American Religion (eds. Virginia Garrard-Burnett and Paul Freston).

‘A política do reconhecimento: teoría e prática’ in Maria Gabriela Hita (ed.): Raça, racismo e genética em debates científicos e controversias sociais. Salvador, EDUFBA 2017.

‘Introduction’ and ‘The Politics of Naming: Affirmative Action in Brazilian Higher Education’ in David Lehmann (ed.): (edited) The Crisis of Multiculturalism in Latin America, New York, Palgrave 2016 (in press)

‘The Religious Field in Latin America: Autonomy and Fragmentation’, in The Cambridge History of  Religions in Latin America (eds. Virginia Garrard-Burnett, Paul Freston and Stephen C. Dove), 2016. 

‘Hope and Religion’ in Andrew McKinnon and Marta Trzebiatowska (eds.) Sociological Theory and the Question of Religion, Ashgate, 2014.

'Introduction' in David Lehmann (Ed.): The Crisis of Multiculturalism in Latin America, New York, Palgrave, 2016 pp.1-34

'The Politics of Naming: Affirmative Action in Brazilian Higher Education' in David Lehmann (ed.): The Crisis of Multiculturalism in Latin America, New York, Palgrave, 2016 pp.179-222

'The Religious Field in Latin America: Autonomy and Fragmentation' in The Cambridge History of Religions in Latin America (Eds Virginia Garrard-Burnett, Paul Freston and Stephen C. Dove) 2016, pp 739-763

‘A política do reconhecimento: teoría e prática’ in Maria Gabriela Hita (ed.): Raça, racismo e genética em debates científicos e controversias sociais. Salvador, EDUFBA 2017.

‘Ritual, text and politics: The evangelical mindset and political polarisation’ in A Horizon of (Im)possibilities: A Chronicle of Brazil’s Conservative Turn, ed. K. Hatzikidi and E. Dullo (London, University of London Press, 2021.) pp. 103–120.

Key Publications - Journal Articles

Intercultural Universities in Mexico: Identity and Inclusion’, Journal of Latin American Studies, (2013) Vol. 45, pp. 779-811

Power, Boundaries and Institutions: Marriage in Ultra-Orthodox Judaism’, European Journal of Sociology, (2009), Vol. 50, No. 2, pp. 273-308

Fundamentalism and Globalism’, Third World Quarterly, (1998) Vol. 19, No. 1, pp.607-634 (with Batia Siebzehner)

'The Political Economy of Armageddon', Journal of Development Economics, (1978) Vol. 5, pp. 107-123

‘Convergencias y divergencias en la educación superior intercultural en México’, Revista Mexicana de Ciencias Políticas y Sociales, LX, 223, 133-170, 2015.

(with Peter Walsh) ‘Academic Celebrity’ International Journal of Politics, Culture, and Society, 34, 21–46 2021  

David Lehmann, "The Universal Church of the Kingdom of God and the Reconfiguration of Religion," Brésil(s) [Online], 20 | 2021, online 30 November 2021, accessed 21 October 2022. URL: http://journals.openedition.org/bresils/11207; DOI

Power, Boundaries and Institutions: Marriage in Ultra-Orthodox Judaism’, European Journal of Sociology, (2009), Vol. 50, No. 2, pp. 273-308

‘The Universal Church of the Kingdom of God and the Reconfiguration of Religion," Brésil(s) [Online], 20 | 2021, (in French) 30 November 2021, accessed 21 October 2022. 

Grants and Projects

2014-16: from the Leverhulme Trust, for research entitled ‘Redrawing religious boundaries and identities: Messianic Jews and Christians’. (£22,000). 

2012: from the British Academy, for research on Judaism in the Pentecostal Imaginary (£10,000).

2008: from the British Academy, small grant (£2,000) to support a workshop run by the Religion and Secularism Network.

2007-10: from the Arts and Humanities Research Council for a Network entitled ‘Secularism: a reappraisal of institutional arrangements for religious regulation’ (£20,000). Now known as The Religion and Secularism Network and run with Humeira Iqtidar . 

2006-12: from the British Academy, for research on Multiculturalism in Latin America: a Study in the Diffusion of Ideas (£85,000).

Job Title:
Emeritus Professor in Social Science
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