Abstract: In the wake of welfare reform, there has been growing scholarly attention to ‘religious neoliberalism’ and, specifically, to the practices and politics of faith-based organizations in neoliberalized landscapes of social service provision. While much of this scholarship has suggested a seamless ‘fusion’ between conservative evangelicalism and neoliberal ideology, ethnographic research has tended to reveal the far more complicated, and contradictory, reality of evangelical social projects as they play out on the ground. Presenting the first in-depth ethnography of a faith-based job-readiness program, this article examines the contradictory logics operative within the project of what we call ‘evangelizing employability.’ Targeting joblessness, the program urges entrepreneurial independence. Targeting godlessness, the program urges righteous dependence on God. The project of evangelizing employability reveals the extraordinary utility of religion for the enactment of neoliberal priorities and policies of work enforcement and contributes to our understanding of religious neoliberalism and its class-based contradictions.
Abstract: The article addresses a conflicting encounter of two ideologies of kinship, ‘natural’ and ‘religious’, among the newly established Evangelical communities of Nenets in the Polar Ural and Yamal tundra. An ideology of Christian kinship, as an outcome of ‘spiritual re-birth’, was introduced through Nenets religious conversion. The article argues that although the born-again experience often turned against ancestral traditions and Nenets traditional kinship ties, the Nenets kinship system became a platform upon which the conversion mechanism was furthered and determined in the Nenets tundra. The article examines missionary initiatives and Nenets religiosity as kin-based activities, the outcome of which was twofold. On one side, it was the realignment of Nenets traditional kinship networks. On other side, it was the indigenisation of the Christian concept of kinship according to native internal cultural logic. Evangelical communities in the tundra were plunged into the traditional practices of Nenets kinship networks, economic exchanges, and marriage alliances. Through negotiation of traditional Nenets kinship and Christian kinship, converted Nenets developed new imaginaries, new forms of exchanges, and even new forms of mobility.
Abstract: Evangelical rap may sound like an oxymoron, but it was one of the most important trends in evangelical America as the Christian right rose to new levels of power in the 1990s. The trio DC Talk sold millions of album and dominated the Christian charts from the early 1990s and into the early 2000s. This was more than pure entertainment. Popular culture, and especially popular culture targeted at teens, is an important venue for disseminating values and sustaining religious identities. The artists promoted by the Christian music industry have to reflect the ideas and values that parents and central evangelical institutions wish to teach their children. In the 1990s, racial reconciliation was one of the most important issues to evangelical America and DC Talk were poster boys for a multiracial and multicultural America. Therefore this article takes DC Talk as a starting point to discuss evangelical engagement with race issues in the 1990s. DC Talk wrapped up evangelical individualism and color-blind conservatism in hip-hop garb, trying to reinvent a group with a checkered past when it comes to race relations as the hope of a racially harmonious America.
Publisher’s Description: This volume examines the significance of spiritual kinship—or kinship reckoned in relation to the divine—in creating myriad forms of affiliations among Christians, Jews, and Muslims. Rather than confining the study of spiritual kinship to Christian godparenthood or presuming its disappearance in light of secularism, the authors investigate how religious practitioners create and contest sacred solidarities through ritual, discursive, and ethical practices across social domains, networks, and transnational collectives. This book’s theoretical conversations and rich case studies hold value for scholars of anthropology, kinship, and religion.
Introduction: Re-sacralizing the Social: Spiritual Kinship at the Crossroads of the Abrahamic Religions, Thomas, Todne (et al.)
Spiritual Kinship Between Formal Norms and Actual Practice: A Comparative Analysis in the Long Run (from the Early Middle Ages Until Today), Alfani, Guido
Spiritual Kinship in an Age of Dissent: Pigeon Fanciers in Darwin’s England, Feeley-Harnik, Gillian
Kinship as Ethical Relation: A Critique of the Spiritual Kinship Paradigm, Seeman, Don
Kinship in Historical Consciousness: A French Jewish Perspective, Bahloul, Joëlle
“We All Ask Together”: Intercession and Composition as Models for Spiritual Kinship, Klaits, Frederick
“Forever Families”; Christian Individualism, Mormonism and Collective Salvation, Cannell, Fenella
Expanding Familial Ties: From the Umma to New Constructions of Relatedness Among East African Indians in Canada, Malik, Asiya
Rebuking the Ethnic Frame: Afro Caribbean and African American Evangelicals and Spiritual Kinship, Thomas, Todne
Klaver, Miranda, Johan Roeland, Peter Versteeg, Hijme Stoffels and Remco van Mulligen. 2017. “God changes people: modes of authentication in Evangelical conversion narratives,” Journal of Contemporary Religion, 32(2): 237-251.
Abstract: One of the distinguishing characteristics of Evangelicalism is the conversion story. In this article we focus on the conversion stories of interviewees within the setting of several related Evangelical television programs broadcast in the Netherlands since the 1980s. We argue that the conversion story is construed through a particular view on and practice of authenticity. Thus we see that, in the televised conversion story, modes of authentication are at work in what we analytically distinguish as frames, narratives, and strategies of authentication. We argue that the idea of an authentic transformation has changed from a more fundamentalist mode of authentication, emphasizing the subjection of the self to a particular religious narrative, to a more expressive mode of authentication that emphasizes the exploration of the inner, unique self of the interviewee.
Excerpt: This essay considers the politics of hunting in Guatemala City. Amid the crack and the Christianity, in the service of so much captivity, Alejandro and his pastor track down drug users, as if they are animals, to remind them, in classic Christian fashion, that they are human—that, in the words of so many missionaries before them, it is not enough to be human, one must also act human. These efforts at ontological policing upset an increasingly bundled set of images about pastoralism today. Across the humanities and the social sciences, from a range of theoretical and methodological commitments, scholars deliver steadfast portraits of neoliberal withdrawal. And their terms tell all: dispossession and disposability; expulsion and exposure; precarity and social abandonment. While each advances an analytically distinct proposition, each also contributes to a single, powerful image of the failed shepherd, of people left to die.
Publisher’s Description: What is the work that miracles do in American Charismatic Evangelicalism? How can miracles be unanticipated and yet worked for? And finally, what do miracles tell us about other kinds of Christianity and even the category of religion? A Diagram for Fire engages with these questions in a detailed sociocultural ethnographic study of the Vineyard, an American Evangelical movement that originated in Southern California. The Vineyard is known worldwide for its intense musical forms of worship and for advocating the belief that all Christians can perform biblical-style miracles. Examining the miracle as both a strength and a challenge to institutional cohesion and human planning, this book situates the miracle as a fundamentally social means of producing change—surprise and the unexpected used to reimagine and reconfigure the will. Jon Bialecki shows how this configuration of the miraculous shapes typical Pentecostal and Charismatic religious practices as well as music, reading, economic choices, and conservative and progressive political imaginaries.
Abstract: This paper is an analysis of the final sermon of Billy Graham’s 1973 Crusade in Seoul, South Korea, when he preached to a crowd estimated to exceed one million people. Next to Graham at the pulpit was Billy Jang Hwan Kim, a preacher who, in his capacity as interpreter, translated Graham’s sermon verbally and peri-verbally—utterance by utterance, tone by tone, gesture by gesture—for the Korean-speaking audience. I examine the dynamic pragmatics (for example, chronotopic formulations, deictic calibrations, voicing and register effects, and indexical dimensions of entextualization) by which a sermonic copy across linguistic codes became an evangelical conduit between Cold War polities. In so doing, I demonstrate how the scope of intertextual analysis can be expanded productively from the narrow translation of denotation across codes to the broader indexical processes of semiotic “transduction” across domains of cultural semiosis.
Abstract: The author discusses what she learned from her participation in evangelical fighting ministries, paying special attention to how these communities sought to connect with God through interacting with each other. In training with and interviewing the members of these ministries in Rio de Janeiro, Brazil, the author found that as evangelical Christians, many struggled to establish and maintain the primacy of their personal relationships with God over their interpersonal interests. Yet they also believed their relationships with God were meant to be witnessed and experienced by others. During moments of worship they shared emotional intimacy, granting each other opportunities to make outwardly perceivable their internally felt relationships with God. During their Brazilian jiu-jitsu training, they were encouraged to feel God’s presence as they grappled with each other at very close contact. Using the concept of compartmentalisation, the author analyses how these evangelical fighting ministries demarcated their practices into emotional and physical forms of intimacy, thereby finding different ways to achieve what they perceived as personal contact with God in their intense interactions with each other.
Abstract: Religion has been conceptualised as personal belief in the transcendent. Anthropologists of religion have critiqued such a construct for decades for being based on a Christian Protestant model and one that reflected subsequently modern rationalist Western culture. This construct has increasingly been shown to fail to account for the religiosity of contemporary Christians. Drawing on the sociology of Georg Simmel and based on ethnographic research in a Christian evangelical church, the article proposes a reconceptualisation of religious belief that is experiential and relational. Evangelicals in this case study show that propositional belief plays increasingly a secondary role to belief intended as trust in God and forming a relationship with God and others. Relationships mediate personal religious experience and are shown to be essential to the conversion process, the life of faith, and Christian identity. The study thus bridges the separation between theoretical and empirical works by operationalising Simmel’s sociology.