Abstract: Although human rights are often framed as the result of centuries of Western Christian thought, many English evangelicals are wary of the U.K.’s recent embrace of rights-based law. Yet this wariness does not preclude their use of human rights instruments in the courts. Drawing upon fieldwork with Christian lobbyists and lawyers in London, I argue that evangelical activists instrumentalise rights-based law so as to undermine the universalist claims on which they rest. By constructing themselves as a marginalised counterpublic whose rights are frequently ‘trumped’ by the competing claims of others, they hope to convince their fellow Britons that a society built upon the logic of equal rights cannot hope to deliver the human flourishing it promises. Given the salience of contemporary political conservatism, I call for further ethnographic research into counterpublic movements, and offer my interlocutors’ instrumentalisation of human rights as a critique of the inconsistencies of secular law.
Filmaker’s Description: The feature-length documentary God Loves Uganda is a powerful exploration of the evangelical campaign to change African culture with values imported from America’s Christian Right.
The film follows American and Ugandan religious leaders fighting “sexual immorality” and missionaries trying to convince Ugandans to follow Biblical law.
Abstract: “In North Carolina, a faith-based 501(c)(3) nonprofit organization facilitates a child sponsorship program that connects North American evangelical Christians with at-risk children in one of postwar Guatemala City’s most violent neighborhoods: La Paloma. Pitched in the name of gang prevention, child sponsors help create a context in which these Guatemalan kids might choose God over gangs. Based on fieldwork in North Carolina and in Guatemala, with both sponsors and the sponsored, this article explores how child sponsorship makes the work of gang prevention dependent on the work of self-cultivation. It is an ethnographic approach attuned to what this article understands as the subject of prevention, that is, the individual imagined and acted upon by the imperative to prevent. This includes at-risk youths, in all their racialized otherness, but also (and increasingly so) North American evangelicals who self-consciously craft their subjectivities through their participation in gang prevention. The subject of prevention’s observable outcome is a kind of segregation with its own spatial logic. The practice of evangelical gang prevention ultimately produces an observable kind of inequality that says something about the surgically selective nature of Central American security today. Some Guatemalan youth connect with North Americans. Others get left behind.”
Abstract: How does prayer change the person who prays? In this article, we report on a randomized controlled trial developed to test an ethnographic hypothesis. Our results suggest that prayer which uses the imagination—the kind of prayer practiced in many U.S. evangelical congregations—cultivates the inner senses, and that this cultivation has consequences. Mental imagery grows sharper. Inner experience seems more significant to the person praying. Feelings and sensations grow more intense. The person praying reports more unusual sensory experience and more unusual and more intense spiritual experience. In this work we explain in part why inner sense cultivation is found in so many spiritual traditions, and we illustrate the way spiritual practice affects spiritual experience. We contribute to the anthropology of religion by presenting an attentional learning theory of prayer.
Abstract: This article discusses the unique methodological challenges that 2 secular researchers encountered while studying an evangelical collegiate enclave. The article showcases the researchers’ retrospec- tive sense making of their fieldwork and offers insights for qualitat- ive researchers interested in studying faith-based organizations.
Abstract: In this article I examine the status of belief among U.S. evangelicals organizing under the moniker of the “emerging church.” As part of their cultural critique of the conservative Christian subculture, many emerging evangelicals recast their standpoint toward the role of propositional doctrine in their definition of an authentic Christian self. I join with colleagues in the anthropology of religion, in particular the anthropology of Christianity, who are rethinking the nature of belief as a form of relational commitment. I argue that emerging evangelicals seek a faith where human–human relationships are a precondition for human–divine relations to flourish. To achieve their desired sense of community emerging evangelicals create ritual structures that foster a highly relational religiosity. I illustrate this recasting of belief through analyses of narrative and institution making, grounded in three years of ethnographic fieldwork.
The article explores the forms of punctuated time that characterize evangelical discourse in both Côte d’Ivoire and the United States. It compares forms of punctuated time that not only form the basis of End Times theology in both places, but have also served as the basis of important lobbying networks. Though evangelical politics in each place has different roots, both are linked by populist anti-immigrant and Islamophobic rhetoric. Most importantly, I argue, the shared structure of eschataological temporality shapes the elective affinities that brought together such strange bedfellows as Pat Robertson and Laurent Gbagbo.
This article examines the performance practices of U.S. gospel magicians, evangelical Christians who convey religious messages with conjuring tricks. Emphatically denying that they possess supernatural powers and scrupulously avoiding effects that resemble biblical miracles, they take pains to present their tricks as unambiguously skillful performances intended to entertain, uplift, and instruct. When patterned on a Christian motif, otherwise self-referential magic tricks constitute a versatile signifying medium. Addressing the poetics of gospel magic in the setting of instructional workshops, this analysis explores a variety of ways performers utilize iconic resemblances between conjuring effects and Christian referents to produce complex and evocative expressions of faith. At the same time, they carefully manage signifiers of virtuosic agency that are intrinsic to the efficacy of gospel magic performance, but that also threaten to undermine their Christian message.