Hackman, “Desire Work”

Hackman, Melissa. 2018. Desire Work: Ex-Gay and Pentecostal Masculinity in South Africa. Durham: Duke University Press. 

Publisher’s Description: In postapartheid Cape Town—Africa’s gay capital—many Pentecostal men turned to “ex-gay” ministries in hopes of “curing” their homosexuality in order to conform to conservative Christian values and African social norms. In Desire Work Melissa Hackman traces the experiences of predominantly white ex-gay men as they attempt to forge a heterosexual masculinity and enter into heterosexual marriage through emotional, bodily, and religious work. These men subjected themselves to daily self-surveillance and followed prescribed behaviors such as changing how they talked and walked. Ex-gay men also saw themselves as participating in the redemption of the nation, because South African society was perceived as suffering from a crisis of masculinity in which the country lacked enough moral heterosexual men. By tying the experience of ex-gay men to the convergence of social movements and public debates surrounding race, violence, religion, and masculinity in South Africa, Hackman offers insights into the construction of personal identities in the context of sexuality and spirituality.

Mayblin, “A Brilliant Jewel”

Mayblin, Maya. 2018. “A brilliant jewel: sex, celibacy, and the Roman Catholic Church. Religion. DOI: 10.1080/0048721X.2018.1525774

Abstract: As clerical sexual abuse scandals hit the news and the crisis of vocations worsens each year, debate about the merits of mandatory clerical celibacy continues to grow. The fact remains, however, that supposedly celibate priests have been sexually active in significant numbers throughout history and that their sexual activity has barely affected the power of the Church. In this article, I focus on the ‘everyday’ nature of sexual ‘incontinence’ among a group of Northeast Brazilian priests and analyse the relative systematicity with which vow-breaking is accommodated. Such systematicity, I suggest, reveals an ongoing stable-instability at the heart of the Church as an institution; a dynamic which, if better understood, can help to explain the most characteristic (but often overlooked) feature of institutions more generally: their impressive longevity.

Coleman & Bowman, “Religion in Cathedrals”

Coleman, Simon and Bowman, Marion. 2018. “Religion in cathedrals: pilgrimage, heritage, adjacency, and the politics of replication in Northern Europe.” Religion. DOI: 10.1080/0048721X.2018.1515341

Abstract: Much of this thematic issue emerges from work carried out for an AHRC-funded project, Pilgrimage and England’s Cathedrals, Past and Present Cathedrals (PEC). In this introduction, we explore the possibilities of developing a new sub-field oriented around exploring the shaping of belief and praxis in and by cathedrals. After noting the renewed popularity of these institutions in England, we provide a brief history of cathedrals within and beyond Europe, highlighting both particular periods of expansion and pilgrimage practices relating to them. We emphasize the significance of cathedrals in juxtaposing ‘sacred space’ with ‘common ground.’ This approach is complemented by a focus on how cathedrals both embody and encourage material and liturgical forms of ‘replication’—a theme that provides a useful comparative approach for historians and ethnographers alike. Potential for future research is also briefly discussed.

Bialecki, “Christianity”

Bialecki, Jon. 2018. “Christianity”. International Encyclopedia of Anthropology. DOI: 10.1002/9781118924396.wbiea2249

Abstract: The relationship between Christianity and anthropology is complex. At one level, Christianity has deeply affected anthropology, both through the wider intellectual tradition from which anthropology developed and through the religious practices and imaginations of particular leading historical figures. At the same time, there has been animus both toward Christian anthropologists and toward the study of avowedly Christian populations qua Christians. Anxiety over this reluctance to focus on Christian populations has led some anthropologists to establish a self‐consciously comparative “anthropology of Christianity”; the resulting conversation has made contributions to anthropological debates about temporality, language use, economy and exchange, and personhood. While scholars working in this area have tended to focus on Pentecostalisms outside Euro‐America, and on politically conservative activist religion in Euro‐America, increasingly other forms of Christianity, such as Catholicism and Orthodoxy, are receiving attention as part of an “anthropology of Christianity” as well.

Bielo, “Ark Encounter”

Bielo, James S. 2018. Ark Encounter: The Making of a Creationist Theme Park. New York: New York University Press.

Publisher’s Description: Opened to the public in July 2016, Ark Encounter is a creationist theme park in Kentucky. The park features an all-timber re-creation of Noah’s ark, built full scale to creationist specifications drawn from the text of Genesis, as well as exhibits that imagine the Bible’s account of life before the flood.  More than merely religious spectacle, Ark Encounter offers important insights about the relationship between religion and entertainment, religious publicity and creativity, and fundamentalist Christian claims to the public sphere.

James S. Bielo examines these themes, drawing on his unprecedented behind-the-scenes access to the Ark Encounter creative team during the initial design of the park. This unique anthropological perspective shows creationists outside church contexts, and reveals their extraordinary effort to materialize a controversial worldview for the general public. Taking readers from inside the park’s planning rooms to other fundamentalist projects and diverse Christian tourist attractions, Bielo illuminates how creationist cultural producers seek to reach both their constituents and the larger culture.

The “making of” this creationist theme park, Bielo argues, allows us to understand how fundamentalist culture is produced, and how entertainment and creative labor are used to legitimize creationism.  Through intriguing and surprising observations, Ark Encounter challenges readers to engage with the power of entertainment and to seriously grapple with creationist ambitions for authority. For believers and non-believers alike, this book is an invaluable glimpse into the complicated web of religious entertainment and cultural production.

Bubandt, “The Empty Seashell”

Bubandt, Nils. 2014. The Empty Seashell: Witchcraft and Doubt on an Indonesian Island. Ithaca: Cornell University Press.

Publisher’s DescriptionThe Empty Seashell explores what it is like to live in a world where cannibal witches are undeniably real, yet too ephemeral and contradictory to be an object of belief. In a book based on more than three years of fieldwork between 1991 and 2011, Nils Bubandt argues that cannibal witches for people in the coastal, and predominantly Christian, community of Buli in the Indonesian province of North Maluku are both corporeally real and fundamentally unknowable.

Witches (known as gua in the Buli language or as suanggi in regional Malay) appear to be ordinary humans but sometimes, especially at night, they take other forms and attack people in order to kill them and eat their livers. They are seemingly everywhere and nowhere at the same time. The reality of gua, therefore, can never be pinned down. The title of the book comes from the empty nautilus shells that regularly drift ashore around Buli village. Convention has it that if you find a live nautilus, you are a gua. Like the empty shells, witchcraft always seems to recede from experience.Bubandt begins the book by recounting his own confusion and frustration in coming to terms with the contradictory and inaccessible nature of witchcraft realities in Buli. A detailed ethnography of the encompassing inaccessibility of Buli witchcraft leads him to the conclusion that much of the anthropological literature, which views witchcraft as a system of beliefs with genuine explanatory power, is off the mark. Witchcraft for the Buli people doesn’t explain anything. In fact, it does the opposite: it confuses, obfuscates, and frustrates. Drawing upon Jacques Derrida’s concept of aporia—an interminable experience that remains continuously in doubt—Bubandt suggests the need to take seriously people’s experiential and epistemological doubts about witchcraft, and outlines, by extension, a novel way of thinking about witchcraft and its relation to modernity.

Premawardhana, “Spirit(s) in Motion”

Premawardhana, Devaka. 2018. “Spirit(s) in Motion: Pentecostalism, Pluralism, and Everyday Life”. PentecoStudies. 17(1): 37-53.

Abstract: Despite its rituals of rupture and discourse of discontinuity, Pentecostalism does not always succeed in dislodging church participants from their pre-existing religious worlds. This paper connects the eclectic, everyday engagements of rank-and-file Pentecostals to a variety of concepts deployed in studies of religious pluralism (e.g. syncretism, hybridity, polyontology, bricolage, and especially the recently theorized butinage). Drawing on empirical evidence from Mozambique, while also glancing comparatively at Brazil, this paper aims to help open new questions regarding Pentecostal religious identity by arguing for the presence of pluralistic impulses within Pentecostalism itself.

Montemaggi, “Compassion and Purity”

Montemaggi, Francesca. (2018) “Compassion and purity: the ethics and boundary-making of Christian evangelicals”. Religion. DOI: 10.1080/0048721X.2018.1470117

Abstract: The paper explores the ethical attitude of Christian evangelicals in a church in Britain and how it affects boundary-making of their community. Evangelicals in the case study seek to be accepting of the person and to refrain from being judgemental. The paper distinguishes between the person-centred ‘ethic of compassion’and the norm-centred ‘ethic of purity’. The ethic of compassion consists in accepting another and recognising the dignity of another based on shared humanity. It is a frame of mind that combines moral intention with the emotions of empathy and sympathy. In contrast, the ethic of purity privileges adherence to the moral order of the group over considerations for the person. The ‘compassionate’ frame of mind weakens boundaries, while the ‘pure’ frame of mind reinforces them. The boundaries of a community result from the interplay of the two ethics.

Irvine, “Our Lady of Ipswich”

Irvine, Richard D.G. 2018 Our Lady of Ipswich: devotion, dissonance, and the agitation of memory at a forgotten pilgrimage site. JRAI 24(2): 366-384.

Abstract: This article traces the social life of Our Lady of Ipswich, a statue taken to be destroyed during the English Reformation, and the possibility of pilgrimage in the context of dramatic urban change and loss of place memory. Arguing that iconoclasm is not an end‐point, we see that the life of the image is not extinguished on the pyre, but is set into motion by conflict surrounding its significance, efficacy, and survival. Indeed, it is not simply the act of iconoclasm that animates the statue; rather, such agonistic animation is an ongoing process which involves both those who reject and those who are devoted to the image. My argument is that the potency of contemporary images of Our Lady of Ipswich relies on an active cultivation of dissonance: the consciousness of religious schism; the disjuncture between Ipswich’s historical importance and the perceived failures of twentieth‐century development; and the juxtaposition between devotional pilgrimage destination and disenchanted shopping space.

Bialecki, “Character as Gift and Erasure”

Bialecki, Jon. 2018. Character as gift and erasure. Social Anthropology. SS(0): 1-11.

Abstract: For Southern Californian members of the Vineyard network of charismatic churches, character is a gift of God, traits bequested on them that are equal in dignity and importance to the classical divine gifts such as tongues, prophecy, healing or casting out demons. The chief difference is that these more classical gifts are not about gaining or valuing character traits, but about submission to God, and therefore are as much moments of character’s erasure as they are of elaboration. And both forms of character, as perduring divine gift or as an ascetically earned moral character shaped through submission, help believers understand character in a third sense: as their being participants, and therefore personages, in the wider Gospel narrative of cosmic salvation.