Excerpt: Spirituality and healing are a potent combination that is as likely to provoke skeptical critique as convinced testimony. Claims that physical healing may occur as a result of spiritual conviction or influence have long been problematic for most medical institutions, while lucrative for some religious ones. In this paper, I argue that scholars of religion who seek to study the confluence of spirituality and healing ethnographically must attend carefully to this tension between skepticism and testimony. As concepts or claims, both spirituality and healing are not exact, fully quantifiable, or fully measureable. The question for the ethnographer, who seeks to set spirituality and healing within cultural and political contexts, then becomes: what forms of legitimation do those testifying to the healing powers of spirituality use to make sense of it, and what forms do skeptics use to render claims of spiritual healing literally incredible? Answering this question requires that any scholar studying the confluence of spirituality and healing attend to how political economies and social imaginaries shape the practices of legitimation that support and constrain spiritual healing.
Klassen, Pamela and Kathryn Lofton. 2013. “Material Witnesses: Women and the Mediation of Christianity.” In Media, Religion and Gender: Key Issues and New Challenges, edited by Mia Lövheim, 52-65. New York: Routledge.
Excerpt: “Christian identity is inextricable from gender identity. Throughout Christian history, determining how individuals incarnate divine authority has been critical to the communication and legitimation of Christian testimonies. What can the words emanating from a particular physical body signify for the broader social movements that have fuelled Christianity? Evaluating such testimony might even b3e understood as the original practice of Christianity, insofar as the witness of a single male, Jewish body provided its genesis as a sectarian movement, and insofar as disagreements over subsequent witnesses and their ecclesiastical legitimacy became the grounds for nearly every denominational discord, theological innovation and mystical experimentation with that diverse tradition. Whether it was Peter appraising Mary Magdalene, Hilarianus adjudicating Perpetua, or John Winthrop assessing Anne Hutchinson, refereeing a witness’s testimony has been a primary task of (male) ecclesial authorities. Knowing whether (and how) you, as a particular embodied witness, have the right to speak about God (and what it means when you do) has encouraged the grand diversity of Christian expression . . . In this chapter, we consider how women have utilized various media to channel and articulate their testimonies in twentieth- and twenty-first-century North American contexts, paying specific attention to the connection between mediation and materiality. We argue that there seems to be a particularly comfortable connection between the material witness of women and the intimate commodification of their living scripts.”
Publisher’s Description: Spirits of Protestantism reveals how liberal Protestants went from being early-twentieth-century medical missionaries seeking to convert others through science and scripture, to becoming vocal critics of missionary arrogance who experimented with non-western healing modes such as Yoga and Reiki. Drawing on archival and ethnographic sources, Pamela E. Klassen shows how and why the very notion of healing within North America has been infused with a Protestant “supernatural liberalism.” In the course of coming to their changing vision of healing, liberal Protestants became pioneers three times over: in the struggle against the cultural and medical pathologizing of homosexuality; in the critique of Christian missionary triumphalism; and in the diffusion of an ever-more ubiquitous anthropology of “body, mind, and spirit.” At a time when the political and anthropological significance of Christianity is being hotly debated, Spirits of Protestantismforcefully argues for a reconsideration of the historical legacies and cultural effects of liberal Protestantism, even for the anthropology of religion itself.