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This article examines the existence of whiteness and white supremacy in the words of Bishop Edir Macedo, leader of the powerful neo-Pentecostal Universal Church of the Kingdom of God (UCKG) in Brazil. Through constructive narrative analysis, this article demonstrates evidence of attitude of whiteness (Teel 2019) in the bishop’s writings on race and racism, thereby demonstrating forms of racist thinking (Martinot 2003, 2010). These are manifested through thought patterns which suggest that to be white is to be normal or neutral and through a performance of whiteness which Macedo subtly encourages among pastors within the Church.

Based on empirical research in a women’s shelter in São Paulo, Brazil, this article examines how ‘secular’ professionals and service users negotiate conservative Christian faith, gender roles and domestic violence. The article demonstrates how staff use theological arguments with feminist interpretations of religion, in order to better communicate with abused women of faith. A key finding is that both the religious service users and the ‘secular’ professionals discover it is not religion per se which allows for situations of violence, but rather the patriarchal way in which conservative Christianity is taught in some churches, ultimately functioning as a method of controlling women. Moreover, through feminist consciousness-raising and attention to women’s rights, some abused women of faith find ways of negotiating the violence they experience, leading to an understanding of it as both personal and political.

What does the growth of faith-based organisations (FBOs) in social welfare mean for women’s rights and gender equality, especially within advocacy services for women experiencing domestic violence? Through empirical research within a Catholic-based organisation providing welfare services to abused women in São Paulo, Brazil, this article argues that FBOs can negatively impact the provision of women’s rights when conservative and patriarchal views towards gender and women’s roles in society are maintained. A heavily matrifocal perspective, where women’s identity and subjectivity are mediated through their normative roles as wives, mothers and carers of the family, appears to offer little possibility of change for abused women, who are encouraged to forgive violent husbands and question their own behaviour. Mediation between couples is promoted, undermining women’s rights upheld through Brazil’s domestic violence law (Lei Maria da Penha no 11.340). Furthermore, the focus of family preservation, supported by a patriarchal state, means that violence against women (VAW) appears to be subordinated to a focus on family violence and violence against children. In this case, faith-based involvement in social welfare rejects the feminist analysis of VAW as a gender-based problem, viewing it as a personal issue rather than a collective or political issue, making women responsible for the violence in their lives.

This chapter explores the role of violence in the religious conversion of women to Pentecostalism in Brazil. It focuses on ethnographic data and interviews with female converts from a low-income, high-crime area of Sao Paulo, as well as literature analysing religious conversion in the Americas. The chapter examines that some women use religious conversion and continued spiritual practice as a strategy for dealing with everyday violence and especially domestic violence. It looks at current literature on conversion to Pentecostalism to set the scene and highlights the importance of this study. The chapter describes the reasons for women's conversion, in which domestic violence was found to be the overarching reason for conversion. It analyses the subsequent effects of women's conversion from a life-cycle perspective and the way in which religious conversion and spiritual practice were used in relation to violence.