Bielo, “Biblical Gardens and the Sensuality of Religious Pedagogy”

Bielo, James. 2017. Biblical Gardens and the Sensuality of Religious Pedagogy. Material ReligionDOI: 10.1080/17432200.2017.1345099

Abstract: This article explores how the phenomenon of biblical gardens joins three bodies of scholarship: the social life of scriptures, the study of religion’s media turn, and religious pedagogy. As a kind of religious attraction, the biblical garden is both devotional and pedagogical, with historic roots in nineteenth-century projects to connect botanical science with biblical literacy. I argue that the pedagogy of biblical gardens is anchored by an ideology of sensual indexicality and a strategy of metonymic immersion, which is differentiated from themed immersion. Analyses are drawn from observational and textual data, as well as comparative data from other forms of Holy Land replication, primarily in the USA. Ultimately, I argue that biblical gardens resist a modern ideology that elevates visual experience atop a sensory hierarchy.

Zanfagna, “Holy Hip Hop”

Zanfagna, Christina. 2017. Holy Hip Hop in the City of Angels. Berkeley: University of California Press.

Publisher’s Description: In the 1990s, Los Angeles was home to numerous radical social and environmental eruptions. In the face of several major earthquakes and floods, riots and economic insecurity, police brutality and mass incarceration, some young black Angelenos turned to holy hip hop—a movement merging Christianity and hip hop culture—to “save” themselves and the city. Converting street corners to open-air churches and gangsta rap beats into anthems of praise, holy hip hoppers used gospel rap to navigate complicated social and spiritual realities and to transform the Southland’s fractured terrains into musical Zions. Armed with beats, rhymes, and bibles, they journeyed through black Lutheran congregations, prison ministries, African churches, reggae dancehalls, hip hop clubs, Nation of Islam meetings, and Black Lives Matter marches. Zanfagna’s fascinating ethnography provides a contemporary and unique view of black LA, offering a much-needed perspective on how music and religion intertwine in people’s everyday experiences.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program for monographs.

Hennigan and Purser, “Jobless and Godless”

Hennigan, Brian and Gretchen Purser. 2017. Jobless and Godless: Religious neoliberalism and the project of evangelizing employability in the US. Ethnography Online First.

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.

Casselberry, “The Labor of Faith”

Casselberry, Judith.  2017.  The Labor of Faith: Gender and Power in Black Apostolic Pentecostalism.  Durham: Duke University Press.

Publisher’s Description: In The Labor of Faith Judith Casselberry examines the material and spiritual labor of the women of the Church of Our Lord Jesus Christ of the Apostolic Faith, Inc., which is based in Harlem and one of the oldest and largest historically Black Pentecostal denominations in the United States. This male-headed church only functions through the work of the church’s women, who, despite making up three-quarters of its adult membership, hold no formal positions of power. Casselberry shows how the women negotiate this contradiction by using their work to produce and claim a spiritual authority that provides them with a particular form of power. She also emphasizes how their work in the church is as significant, labor intensive, and critical to their personhood, family, and community as their careers, home and family work, and community service are. Focusing on the circumstances of producing a holy black female personhood, Casselberry reveals the ways twenty-first-century women’s spiritual power operates and resonates with meaning in Pentecostal, female-majority, male-led churches.

Montemaggi, “The making of the relational Christian self”

Montemaggi, Francesca. 2017. “The making of the relational Christian self of New Monastics in the UK, US, and Canada.” In Monasticism in Modern Times, Isabelle Jonveaux and Stefania Palmisano, eds. 209-227.  London: Routledge.

Abstract: The chapter presents an overview of Anglo-American new monasticism based on ethnographic research in the UK, US, and Canada. New monastics are lay members of grass-roots communities, who do not belong to an established Monastic order; rather each community is autonomous and agrees a ‘rule’, a set of moral values and aspirations on how to live one’s life. The cross-national sample of communities points to the inclusivity as the overarching value for new monastics. This refers to inclusivity inside the group of fellow monastics and people attending monastic activities, but also to inclusivity of people at the margin of society, in particular in urban areas. This is expressed through the notion of hospitality. Taking as inspiration old monastic practices of the monastery as a safe haven, New monastic communities seek to ‘welcome the stranger’ in their midst. However, in contrast with old monastic communities, they choose to be located in inner-city areas to have a transformative impact on neighbourhoods facing socio-economic inequality. The chapter argues that inclusivity directs the formation of a Christian self that is relational and in dialectical opposition to – what they feel to be – the individualism of mainstream society.

Interview, Fred Klaits and Pastor John

In an effort to engage with new and innovative research in the anthropology of Christianity, AnthroCyBib has invited Fred Klaits to explore a series of conversations he has had with a key research participant, a pastor of an African American Pentecostal church in Buffalo, New York, USA.

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I am currently engaged in a comparative project on Pentecostal insight, focusing on how believers in majority White and African American congregations in Buffalo, New York understand knowledge derived from God as essential to their well-being.  By comparing how Pentecostal believers in largely segregated faith communities attempt to foster well-being, I explore how specific sets of anxieties associated with Whiteness and Blackness lead believers to adopt distinctive methods for obtaining insights from God — what they call “discernment” — into their own and others’ life circumstances.

In November 2016, I invited Pastor John (a pseudonym), the leader of one of the African American congregations I am working with in inner-city Buffalo, to attend a roundtable at the American Anthropological Association meetings in Minneapolis entitled “Towards an Ethnography of God,” where I served as a presenter. Pastor John is a former drug dealer who was saved in 1999, at the age of 19. While serving as a minister under a series of bishops of African American Pentecostal churches, Pastor John developed a gift of prophecy whereby he receives words and visions from God about particular people in attendance at church services or revivals, or about others connected to them who may not be present. In 2011, he founded the nondenominational church I call Victory Gospel, most of whose members are from disadvantaged backgrounds. The church encourages enthusiastic worship and prophetic utterances in keeping with African American Holiness and Pentecostal styles.

Early in 2016, Pastor John called out in church that he was receiving a message from God about me that, he said, “I can’t even articulate. I see you speaking in front of a large group of people, making connections between academic work and God’s word.” Shortly afterwards, I received the invitation to participate in the panel and told Pastor John, whereupon he volunteered to attend the event with me. I felt that his presence and participation at the event would contribute positively to the politics of representation surrounding my ethnographic enterprise.

At the kind invitation of the AnthroCyBib curators, I subsequently recorded conversations with Pastor John about the panel, as well as about experiences of divine “confirmation” of the significance of events that I discussed in my paper. Below are partial transcripts of the conversations, interspersed with my own commentary.

Fred Klaits (SUNY, Buffalo) Continue reading

Gidal, “Catholic Music in Lusophone New Jersey”

Gidal, Marc Meistrich Gidal. 2016. Catholic Music in Lusophone New Jersey: Circum-Atlantic Music, Intergroup Dynamics, and Immigrant Struggles in Transnational Communities. American Music 34(2): 180-217.

Excerpt: In this article I explain three main points about music, religion, group dynamics, and transnationalism in this setting. First, the Roman Catholic parishes that serve Portuguese and Brazilians in Newark foster heterogeneous communities shaped by circum-Atlantic movements of people, religious trends, media, and music. Hence, the diverse backgrounds, customs, and tastes of the clergy and parishioners have influenced the musical activities in the parishes with regard to repertories of music, styles of performance, attitudes toward participation, and processes of dissemination. Second, music in worship services can accentuate or mitigate nationalist rivalries and other distinctions among lusophone people in the United States. This musical perspective contributes to social- scientific findings that although relations are tense between Portuguese and Brazilians, and among Brazilians, in Newark and elsewhere, churches provide unique centers for solidarity, social aid, and community building for lusophone immigrants. Third, parish leaders use music, sermons, and special events to support the personal struggles of parishioners, particularly immigrants who face limited opportunities for work and governmental actions against undocumented residents.

Elisha, “Proximations of Public Religion: Worship, Spiritual Warfare, and the Ritualization of Christian Dance”

Elisha, Omri. 2017. “Proximations of Public Religion: Worship, Spiritual Warfare, and the Ritualization of Christian Dance.” American Anthropologist. DOI: 10.1111/aman.12819

Abstract: This essay is about a group of neo-Pentecostal evangelists who decided to represent their church in the New York Dance Parade, which they regarded as an opportunity to promote worship as the true purpose of art and engage in spiritual warfare. Their participation was predicated on a distinction between “performance” and “ministry,” privileging the latter. I argue that upholding this distinction in the immersive context of a secular festival required a process of intensive ritualization, involving physical and spiritual preparations and symbolic boundary maintenance. I further argue that anthropological perspectives on such instances of public religion should seek to account for how ritual forms produce and are shaped by the effects of what I call proximation, a condition of “closeness” between categories of activity otherwise regarded as separate and autonomous (e.g., religion and the arts). The concept is a means to explore how religious ministries are influenced by ostensibly external factors and the need to manage them, and by the various opportunities, tensions, and moral associations that arise when ritual strategies evoke comparisons with secular genres and domains. The proximations of religion highlight the ethnographic significance of ideal-typical categories and spheres, including their potential to intersect, which is a byproduct of how they have been differentiated.

Elisha, “Saved by a Martyr”

Omri Elisha, 2016. “Saved by a Martyr: Evangelical Mediation, Sanctification, and the “Persecuted Church” Journal of the American Academy of Religion, 84(4): 1056-1080.
Abstract:This article examines the significance of mediation in the public programming and activism of The Voice of the Martyrs (VOM), an organization that offers international aid and advocacy to Christians identified as victims of persecution. Focusing on VOM’s efforts to rally Westerners, especially evangelical Protestants, I argue that the antipersecution movement urges supporters to share the mantle of martyrdom by engaging in purposeful acts of religious mediation, including the consumption and circulation of martyrological media. I explore a related tendency among evangelicals to valorize non-Western Christians in precarious circumstances as exemplars of self-sacrificing piety, whose suffering represents and inspires conditions of sanctification. Drawing on media analysis and fieldwork, I explore how practices of mediation, as forms of “witness,” invite evangelicals to embody otherwise elusive virtues and modes of agency associated with Christian martyrs, while reflecting ambiguous modern conceptions of the nature of embodied suffering and the relationship between vulnerability and power.

McGowin, “Praying for More”

McGowin, Emily Hunter. 2016. “Praying for More: Motherhood in the American Quiverfull Movement.” In Angels on Earth: Mothering, Religion, and Spirituality. Vanessa Reimer, ed. 73-90. Bradford, Ontario: Demeter Press. 

Excerpt: I researched the lives of Quiverfull mothers through in-depth interviews from the fall of 2012 to the spring of 2015. My aim was fairly simple: to allow Quiverfull mothers to tell the stories of their life’s work in their own words. I discovered that many families experience significant tensions within their patriarchal discourse because of the expanded practice of motherhood at work in the Quiverfull subculture.