Bialecki, Jon. 2018. Anthropology and Theology in Parallax. Anthropology of This Century, Issue 22.
Abstract: Answering the question of the intellectual proximity of anthropology and theology is difficult, however. One way to do this would be to try to map how the entirety of things looks from each vantage, and then compare these sky-charts for matching patterns. Such a cataloging is a dizzying and exhaustive proposition, though, and not even those who have made the greatest investment of time and thought on this issue are suggesting that we are anywhere near the point of sufficient mastery of an anthropological/theological conjunction to engage in that work. As we will see, for the most part the theology/anthropology rapprochement is a project that is still in its formative stages, offering plenty of promissory notes instead of hard arguments. But still, this is a development that is still quickening, and so a comprehensive account of the overlaps in the views of both disciplines has to wait. A far more economical move might be to simply select a single book and use it to make what we might call taking a parallax measurement. We would ask how this book might appear from different vantage points, with each vantage point’s likely view of the text compared with the other to see how far apart the two standpoints are, i.e. to see how the book might appear to both non-theological and theological readers. As we will see, there are actually far more than two vantage points, however. The gradations and modes of theological engagement by anthropology go far beyond an easy binary, with theology either embraced or scorned. This may be an exercise in intellectual parallax, but once we look into the particulars of how theology and anthropology could relate it is also an exercise in the intellectually vertiginous.
Calder, Mark D. 2017. Bethlehem’s Syriac Christians: Self, nation and church in dialogue and practice. Piscataway, New Jersey: Gorgias Press.
Publisher’s Description: An anthropological study of Syriac Orthodox Christian identity in a time of displacement, upheaval, and conflict. For some Syriac Orthodox Christians in Bethlehem, their self-articulation – the means by which they connect themselves to others, things, places and symbols – is decisively influenced by their eucharistic ritual. This ritual connects being siryāni to a redeemed community or ‘body’, and derives its identity in large part from the Incarnation of God as an Aramaic-speaking Bethlehemite.
Girard, William M. 2018. Spirit-Filled Geopolitics: Pentecostal Ontologies and the Honduran Coup. The Journal of Latin American and Caribbean Anthropology, Vol. 0, No. 0, pp. 1–19.
Abstract: Set in the town of Copan Ruinas, Honduras, this article describes the role of Pentecostal ‘Christians’ ontology in their broad support for the 2009 coup, which overthrew the left-leaning president, Manuel Zelaya. It draws on recent scholarship that considers how the political engagement of some indigenous movements in Latin America diverge from modern framings of “politics” in order to argue that Pentecostals similarly engage in a nonmodern mode of political action. Among other nonmodern elements, this mode of Pentecostal politics—which I term “spirit-filled geopolitics”—includes both an apocalyptic temporality and integrated “supernatural”/political domains. The article utilizes indigenous-focused scholarship as a framework for detailing how Pentecostal politics remain entangled with, but not reducible to, both the dynamics of neoliberalism and the practices and imaginaries of the secular nation state—especially in the Cold War geopolitics of the 1980s.
Bielo, James S. 2018. Anthropology, theology, critique. Critical Research on Religion. Volume: 6 issue: 1, page(s): 28-34.
Abstract: This article reflects on one potential relationship the anthropological study of religion might enjoy with a critical orientation to religion. To do so, I highlight a burgeoning (but tenuous) dialog between anthropology and theology. Ultimately, I propose that a focus on religion and human flourishing provides one wavelength on which an anthropology–theology collaboration can thrive. I follow the observation that anthropologists and theologians are united by concern with shared problems. If human and social flourishing is one such problem, then what might a collaborative configuration look like? The example I consider is how ethnographic evidence of religion in public life can be mobilized to advance prophetic theological critiques of injustice.