Haapalainen, “Spiritual Senses”

Haapalainen, Anna. 2016. Spiritual Senses as a Resource. Temenos 52(2): 289-311.

Abstract: This article discusses knowledge gained through experiencing the presence of God through the ‘spiritual senses’ as a resource in an Evangelical Lutheran parish. Believers’ being-in-touch experiences with the divine produce a special kind of knowledge that can be shared and passed on in the parish. This ‘spiritual asset’ plays an important part in parochial activities. This development can be explained by the rise of experience-based religiosity and charismatic Christianity, a global Christian trend which is also affecting the mainline churches.

Schmalz, “Dalit Catholic Home Shrines”

Schmalz, Mathew. 2016. Dalit Catholic Home Shrines in a North Indian Village. Journal of Global Catholicism 1(1): 85-103.

Abstract: This article examines three Catholic home shrines in a Dalit community in North Indian and argues that it is misleading to think that home shrines and other collections of material objects are somehow static conveyors of meaning. “Meaning” can mean many things or nothing at all, depending upon the terms we are using and the scholarly methods we deploy. The crucial aspect of Dalit Catholic home shrines is that they are literally open to interpretation and reinterpretation, to touching and being touched. Their significance—their meaning—depends not on decoding their structure or symbolic logic, but interacting with them as part of a larger network of human and material connections and interpenetrations.

Harkness, “Voicing Christian aspiration”

Harkness, Nicholas. 2015. Voicing Christian Aspiration: the semiotic anthropology of voice in Seoul. Ethnography 16(3): 313-330.

Abstract: This article proposes some analytical and methodological approaches to the urban ethnography of the human voice. Drawing on research among Protestant Christians in Seoul, South Korea, I consider the voice along three semiotic dimensions: the relationship between body and sound, the relationship between speech and song, and the relationship between the literal voice and more metaphorical understandings of voice (as perspective, political position, personhood, style, etc.). By focusing on Seoul’s rapid postwar urbanization, the growth of Protestant Christianity, and the intersection of these two phenomena in the suppression and erasure of signs of struggle and hardship by a certain population among the city’s Christians, I demonstrate how a focus on the human voice has the potential to illuminate important issues in the urban ethnography of newer Asian ‘megacities.’

Bakker, “Ritual Sounds, Political Echoes”

Bakker, Sarah Kellogg. 2015. Ritual Sounds, Political Echoes: Vocal agency and the sensory cultures of secularism in the Dutch Syriac diaspora. American Ethnologist 42(3): 431-445.

Abstract: Among Syriac Orthodox Christian migrant communities in the Netherlands, liturgical performance is a site of controversy over where and how to draw a boundary between “religious” and “ethnic” identity. Tensions materialize in discordant singing styles and modes of performance, echoing complex historical encounters with Dutch, Syrian, and Turkish secularisms. These encounters, I argue, have refashioned the liturgical tradition’s role as a central axis of ethnoreligious social life and kin relations across the diaspora. Secular state practices shape a diasporic sensory culture that is met with a distinct form of vocal agency. Syriac Orthodox liturgical experiments show how the voice can transform the sensorial interface between human subjectivity and social intelligibility, in turn transforming how categories of secular modernity—whether ritual, art, ethnicity, or politics—are distinguished and lived.

Friedner, “Affective Audits in South India”

Friedner, Michele. 2015. Understanding Sign Language Bibles through Affective Audits. Ethnos 1-22. DOI: 10.1080/00141844.2015.1031264

Abstract: This article analyses the role that the emic category of understanding plays in creating new forms of personhood and new worlds for sign language using deaf people in south India. As an ethnographic study of the production, dissemination, and circulation of Indian Sign Language Bible DVDs by an international non-denominational Christian missionary organization, this article analyses how the power of sign language as heart language lies in the potentiality of becoming a fluent signer and a member of a deaf sociality. Bringing the Anthropology of Christianity in conversation with the Anthropology of deafness/sign language studies, this article argues that anthropologists have ignored practices of verifying understanding in our interlocutors. In utilizing the concept of affective audits, this article analyses the practices by which understanding comes to take place. In addition, this article also argues that anthropologists must attend to how research on sensory formations might be presuming a ‘normal’ sensing body.

Heo, “The Divine Touchability of Dreams”

Heo, Angie. 2014. “The Divine Touchability of Dreams.” In Sensational Religion, edited by Salley M. Promey. Yale: Yale University Press.

Excerpt: “In Port Said, a city between Egypt’s Suez Canal and the Mediterranean, an icon of the Virgin Mary exudes holy oil …. [s]ince 1990, year after year the image had attracted thousands of Coptic Christian pilgrims to the Church of Saint Bishoi, where it is housed. Unlike other surrounding icons in the sanctuary, painted and consecrated by priestly hands, this one is an ‘autoconsecrating’ poster replica. It produces and reproduces holy oil by itself. This oil leaves behind worn paper traces in its liquid trail as it travels from the Virgin’s outstretched hands to the plastic canopy that captures the oil beneath her feet. From there, the priests of the church collect and distributes the oil as a form of remembrance …..

Devotees understand the origin of the icon’s miraculous activity to reside in the drama of one women’s dream. On the evening of February 20, 1990, the Virgin Mary (by way of saintly visitation) healed Samia Youssef Badilious of breast cancer. Samia dreamed that the Virgin, assisted by three other saints, preformed surgery on her. Within the space of the dream, Samia lay down on a white table as the saints held her hands. Then the Virgin touched the cancerous breast. Startled by a burning bolt of sensation that rushed through her body, Samia pulled her right hand away. The Virgin grabbed it back and held her hand. When Samia awoke, she discovered that she had been healed….”

Heo, “The Divine Touchability of Dreams”

Heo, Angie. 2014. “The Divine Touchability of Dreams.” In Sensational Religion, edited by Salley M. Promey. Yale: Yale University Press.

Excerpt: “In Port Said, a city between Egypt’s Suez Canal and the Mediterranean, an icon of the Virgin Mary exudes holy oil …. [s]ince 1990, year after year the image had attracted thousands of Coptic Christian pilgrims to the Church of Saint Bishoi, where it is housed. Unlike other surrounding icons in the sanctuary, painted and consecrated by priestly hands, this one is an ‘autoconsecrating’ poster replica. It produces and reproduces holy oil by itself. This oil leaves behind worn paper traces in its liquid trail as it travels from the Virgin’s outstretched hands to the plastic canopy that captures the oil beneath her feet. From there, the priests of the church collect and distributes the oil as a form of remembrance …..

Devotees understand the origin of the icon’s miraculous activity to reside in the drama of one women’s dream. On the evening of February 20, 1990, the Virgin Mary (by way of saintly visitation) healed Samia Youssef Badilious of breast cancer. Samia dreamed that the Virgin, assisted by three other saints, preformed surgery on her. Within the space of the dream, Samia lay down on a white table as the saints held her hands. Then the Virgin touched the cancerous breast. Startled by a burning bolt of sensation that rushed through her body, Samia pulled her right hand away. The Virgin grabbed it back and held her hand. When Samia awoke, she discovered that she had been healed….”

Kendall, et al. “A sin to sell a statue?”

Kendall, Laurel, et al. 2013. Is it a sin to sell a statue? Catholic Statues and the Traffic in Antiquities in Vietnam. Museum Anthropology 36(1): 66-82.

Abstract: When antique wooden saints were offered for sale in a Hanoi shop window, they provoked uncomfortable responses from Catholic observers living outside Vietnam who could not imagine their co-religionists voluntarily selling statues that had once been blessed. To explore this question—how things considered too sacred for commerce came to be sold—we bring together two usually discrete domains of research on material culture: object biographies that trace their movement from local sites of production and use into global markets, and studies on material religion that address how embodied and sensate encounters with the material world are productive of religious experiences and understandings. The social life of things collides with material religion at the place where statues and other religious paraphernalia are first transacted into artifact, art, folk art, or native handicraft. The bridge between these two domains of inquiry is the recognition that object biographies are propelled in part by notions of object agency that assume particular protocols for interactions between people and things.

Luhrmann and Morgain, “Prayer as Inner Sense Cultivation”

Luhrmann, T.M. and Rachel Morgain. 2012. Prayer as Inner Sense Cultivation: An Attentional Learning Theory of Spiritual Experience. Ethos 40(4):359-389.

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.

Brahinsky, Josh (2012) “Pentecostal Body Logics: Cultivating a Modern Sensorium”

Brahinsky, Josh. 2012. Pentecostal Body Logics: Cultivating a Modern Sensorium. Cultural Anthropology. 27(2):215-238.

Abstract

Pentecostals put intensive study into bodies, texts, practices and their interrelationships so as to effectively cultivate a sensory culture – sensorium – and invite authoritative religious experience. This ethnographic study follows a Pentecostal sensorium from its crucial institutionalization in early Assemblies of God practice to more contemporary manifestations at Bethany University and among the Promise Keepers. It traces the historical mutations of what I call the body logics – or portable sensory dynamics – that are central to Pentecostal pedagogies of conversion and commitment, especially in their relatively easy transposition to new contexts and ambivalent but productive relationship to modern secularity. Further, it argues that religiously inflected sensory aptitudes, and perhaps even mind-body dynamics, emerge through a process of careful cultivation and nurturance.