Notes
notes Introduction 1. Following ethnographic tradition, this and all other names of Ecuadorian community members, local clergy, and local development workers are pseudonyms. Public figures, including those who hold management positions in national organizations, are identified by their actual names. 2. The translation from the Spanish conquistar (to conquer) to the English “to take over”is deliberate.When Ecuadorians use conquistar to refer to the events of the Conquest, and also to sexual exploits, it translates readily to the English “to conquer.”When used in this and similar contexts, however, it has a less specific meaning, and “to take over” renders a more appropriate feeling. 3. Ecuador does not collect religious affiliation figures as a part of its national census. These figures are estimates and projections from the data collected in Barret, Kurian, and Johnson, World Christian Encyclopedia, 246. 4. U.S. Department of State,“Background Note: Ecuador.” 5. In 2008, for example, USAID gave almost $448 million in prime contracts to faith-based organizations worldwide. U.S. Agency for International Development, 2008 VOLAG Report, 126–53. 6. See Bergeron,“The Post-Washington Consensus”; Haidari and Wright, “Participation and Participatory Development”; Lomnitz,“Informal Exchange Networks in Formal Systems.” 7. See Tyndale, “Faith and Economics in ‘Development’”; Alkire and Braham,“Supporting the MDGs”; Hula, Jackson-Elmore, and Reese,“Mixing God’s Work and the Public Business.” 8. Orsi,“Everyday Miracles,” 7. 9. Escobar, Encountering Development; Rist, The History of Development; Sachs, The Development Dictionary. 10. Rist, The History of Development, 23. 205 11. J. Z. Smith, Imagining Religion, xi. 12. Appadurai, Modernity at Large, 9. 13. Hume, The Natural History of Religion, 75. 14. Weber, The Protestant Ethic, 121. 15. See Foucault, The Archaeology of Knowledge; and Appadurai, Modernity at Large, 3. 16. Latour, We Have Never Been Modern, 13. 17. Ibid., 33. 18. Further blurring these lines, article 71 of the 2008 Ecuadorian constitution includes language granting “nature” (la naturaleza/Pacha Mama) “the right to integral respect for its existence and for the maintenance and regeneration of its life cycles, structure, functions and evolutionary processes.” 19. Cox, Fire From Heaven, 81–92; Martin, Tongues of Fire, 9–26, 163–84. 20. See Barber, Jihad vs. McWorld. 21. Heralding Christ Jesus’ Blessings, or Hoy Christo Jesus Bendice. The name comes from the call letters of the organization’s mission venture, a large Quito radio station. 21. There are more than two dozen political parties in Ecuador,all of which are on ballots in “lists,” so that one may vote for “the list,” casting a ballot for party candidates in every position for which they stand.“Lista X”in this case is a pseudonym for a political party that held office in San Marcos from 2000 until 2004. 22. A Marqueño is someone from San Marcos.“Marqueños”is the plural. I use both terms throughout the book. 23. Castells, The Rise of the Network Society, 407–9. 24. Clifford, Routes, 21–30. Chapter 1. “Things Both Good and Bad” 1. See Geertz, “Religion as a Cultural System”; Tweed, Crossing and Dwelling; and M. Taylor, After God. 2. Wittgenstein, Philosophical Investigations, §66. 3. For a more complete discussion of discourses and their dispersion through time, see Foucault, The Archaeology of Knowledge. 4. Truman, Inaugural Address. 5. See Esteva,“Development,”6–25; and Escobar, Encountering Development , 4. While other scholars, most notably Michael Cowen and Robert Shenton , have traced “development” as a distinct rhetoric before Truman’s 1949 speech, they, like Escobar and Esteva, assume that development leaves its religious roots to become an entirely secular pursuit. See Cowen and Shenton, “The Invention of Development,” 27–43. 206 Notes to Pages 5–22 6. Shanin,“The Idea of Progress,” 65. 7. Herbert, Culture and Anomie, 30–33. 8. For more on the nineteenth-century foreign mission movement in North America, see Carpenter and Shenk, Earthen Vessels; and Hutchison, Errand to the World. Both works profile nineteenth-century American Protestant Arthur Tappan Pierson,one of several premillennialists attempting to convert the world in order to bring about a second coming of Jesus. Indeed, Pierson singled out Latin America as a region ripe for Protestant evangelization, which he linked explicitly to material progress. Despite the frequent interruption of Protestant mission work by civil war, he wrote,“. . . it is plain that God is‘overturning’as He has seldom overturned anywhere, in preparation for his reign whose right it is. “Material progress is visible. Better dwellings, farming implements, roads, bridges, factories and mills...
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