“Vi Jesus de calça bege e o Diabo vestido de terno”: o ritmo evangélico na cadeia e a construção da(s) masculinidade(s) hegemônica(s). Um estudo sobre religião, prisão e sociedade.

Abstract

From the master's research on which this thesis is based, the "Evangelical procedure" was conceptualized, a code of conduct specific to subjects deprived of freedom who adhere to evangelical religiosity in prison. Insofar as one of the methods used for the research in question was to re-read the dissertation and the field diary produced, some re-elaborations were necessary. First, there are three types of codes: the general rhythm of the prison, which dictates the rules that all inmates must necessarily follow; the "Evangelical rhythm", a code specific to Evangelical individuals and which does not overlap with the general rhythm; and the "rhythm", a code of individual conduct, which dictates the ways in which the subject will transit through the other norms. The norms must be followed to the letter, and those who do so are respected, "subject men", "criminals". The adepts of the former accept homosexuals and expressly reject rapists, as attested by several inmates interviewed, stating that "rapists have no path, they are the path of a rascal. The second code, on the other hand, expressly rejects homosexuals and accepts rapists who adhere to the "evangelical rhythm" and, the homophobia of the majority of the religious was evidenced in the speeches cited in the thesis. From the analysis of the Pentecostalized Christian religious repertoire of conservative reading disseminated in prison compared to the pre-election discourse of Jair Bolsonaro in 2018, it was found that with regard to gender, misogyny and homophobia, the discursive grounding is shared. In a comparative reading of interviews, a significant difference emerged among the adherents of the "evangelical rhythm": the religious blacks, attested from the "rhythm" that is, from their individual conduct that having honor means not having committed the crime of rape, among the whites, such rejection did not appear. The question is: how can subjects deprived of freedom, called "bandits" by conservative religious groups, share a common evangelical repertoire? Why do the black evangelical men interviewed make use of their individuality to attest their honor by affirming that they have not committed rape? Are the evangelical masculinities strategies to maintain the hegemony that, by ignoring the class marker, unites adherents of different identities through the religious and conservative repertoire? In search of possible understandings we started from decolonial feminist and interdisciplinary perspectives. From Foucauldian reading of power, device and panoptism in dialogue with the theoretical elaborations of James Messerschmidt (2018) on hegemonic masculinities, it is proposed to carry out the research investigating the local tactical rationalities, represented by the "evangelical rhythm" and its discourses. To this end, the concept of homohysteria as a device of discursive control that can be found in conservative readings of biblical narratives used by adherents of the evangelical rhythm is used. Local tactics feed and are fed by regional strategies, namely, the instrumentalization of state apparatuses such as prison regiments, regulations, and policies through Christianized, conservative, and obsolete discourses under the guise of "universality. Finally, tactics and strategies sustain and, also, anchor an overarching system, a terminal and recognizable form of power that occurs in Westernized global arenas. I propose that this is a Christian God, incorporeal, yet male, white, and hegemonic. This God is colonialist, and by blurring the marker of class, highlighting that of race, the whiteness disseminated by this figure and its technologies is a patriarchal dividend that grants white men, certain benefits and privileges denied to black men. That is, in the face of divine whiteness, what would be the patriarchal dividend granted to black men? In view of this, we conclude that gender, race, class, and religion are imbrications historically entangled in the consolidation of a binary, hierarchizing, and racist world. Far from proposing closed answers, this research aims to shed light on discussions that have long been blurred by an epistemological hegemony.