The research was carried out to show the potential consequences of the conversion of indigenous peoples in Bolivia to Pentecostalism. The research was based on a research conducted by Canessa in 2000 on two movements already taking place at the time of his research, the rise of Indigeonus recognition in society and the rise of Pentecostalism. The results show how these phenomena have developed in Bolivia since 2000, during which Bolivia, for example, had its first Indigeonus president, Evo Morales, who led the country between 2006 and 2019, and Bolivia went through a coup d'état in which the new president, Jeanine Áñez, representing the right, associated the Bible with the mestizos and spread hatred of the Indigeonus beliefs. Religious conversions from Catholicism / Pachamama to Pentecostalism in relation to decolonization and in- and out-group associations were investigated. The research was written with a narrative research design, in which I interviewed Pentecostal pastors who worked in La Paz and in the rural area of Quellani outside the predominantly indigenous El Alto, as well as an indigenous person who had converted to Pentecostalism. Likewise, my observations were included, mainly on Pentecostal services in La Paz and Quellani, as well as on comparisons of Catholic churches in Cochabamba and Copacabana. The observations suggest interpretations of the situation as an outsider, a Western scholar. The indigenous beliefs are commonly referred to as Madre Tierra "mother earth" or Pachamama. During colonization, however, the Spaniards came with Catholicism, and since then, indigenous beliefs and Catholicism have been syncretized and incorporated into the beliefs of Bolivians, including many indigenous peoples. Catholicism / Pachamama's religious activities are also essential for Bolivia's culture and national identity. However, since the other half of the twentieth century, many Bolivians, also indigenous, have converted to Pentecostalism, although Indigeonus are fighting for decolonization, and Pentecostalism is less accepting of adherents who preserve cultural and religious parts of indigenous peoples. Alcohol consumption, for example, is an essential part of the religion and culture of the indigenous people, accepted within Catholicism, and prohibited within Pentecostalism. In addition, the Pentecostals pride themselves on following the Bible and not displaying "contradictory behavior". 3 The theory of in and out-group was applied, as it was considered a relevant identity theory. The identity of the Pentecostals seems to correlate with a particular perception of Catholics. I have observed it as an inferior relationship to the Catholics, who often include indigenous beliefs, represent the largest number of believers in Bolivia, are deeply intertwined in Bolivia's culture and history, and earlier the only officially accepted religion. The results showed that indigenous peoples can gain several benefits by converting to Pentecostalism, including improved status and perceived new possibilities, a new community, and a path to decolonization from the Catholicism associated with colonization. Some elements of their indigenous background can be preserved, including their clothing and language. However, they will have to give up certain traditions related to indigenous beliefs, as they are more syncretized with Catholicism, including alcohol, and relationships are often affected. Perceived positive effects may depend on whether others convert with them, although the Pentecostal community offers a much more personal and intimate community than Catholicism.
| Identifer | oai:union.ndltd.org:UPSALLA1/oai:DiVA.org:uu-505668 |
| Date | January 2023 |
| Creators | Hagberg, Fanny |
| Publisher | Uppsala universitet, Teologiska institutionen |
| Source Sets | DiVA Archive at Upsalla University |
| Language | English |
| Detected Language | English |
| Type | Student thesis, info:eu-repo/semantics/bachelorThesis, text |
| Format | application/pdf |
| Rights | info:eu-repo/semantics/openAccess |
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