Christian love has historically been subject of extensive theological study but has rarely been studied within anthropology. Contemporary Coptic society receives growing attention over the last two decades as a minority in Egyptian Muslim majority society. An important bulk of this scholarship involves a discussion of the community’s sometimes self-defined and sometimes ascribed characterization as a persecuted minority. Particular attention has gone to how social and political dimensions of minority life lead to changes in Christian theological understandings. This paper builds on these insights and examines how Christian love is experienced, and shapes feelings of belonging, everyday morality and political sensibilities vis-à-vis Muslim majority society. It draws from ethnographic observations and meetings with Copts living in Egypt between 2014–2017. It focuses on three personal narratives that reveal the complex ways in which a theology of love affects social and political stances. An anthropological focus reveals the fluid boundaries between secular and religious expressions of Christian love. Love for God and for humans are seen as partaking in one divine love. Practicing this love, however, shapes very different responses and can lead to what has been described as Coptic ‘passive victim behaviour’, but also to political activity against the status-quo.
Warner-Garica, Shawn Rachel. 2018. “Sex and Faith in Dialogue: Interdiscursivity and Academic Activism in Baptist Communities.” PhD Dissertation, Department of Linguistics, University of California, Santa Barbara.
What do we talk about when we talk about sex? …[S]exuality as a form of knowledge is made possible by the discursive processes that constitute it. Discourse is the field on which particular ideologies, structures, and desires surrounding sexuality get played out. In many ways, discourse holds a unique status in religious contexts: it can be constructed as a holy artifact or a means to salvation, and it is also vital for creating and disseminating religious tradition and identity…
Scholarly inquiry into these three veins – discourse, sexuality, and Christianity – has spanned a number of disciplines and has been marked by disparate methodologies and analytic frameworks. My dissertation seeks to bring many of these threads together to provide a meaningful account of the current discourses around sexual ethics among Christians in the United States. I focus in particular on the Baptist denomination of Christianity as a site of study, since its loose denominational structure gives rise to a wide variety of beliefs and practices around sexuality that are discursively negotiated in community spaces. Through a methodology I call event ethnography, I provide an in-depth examination of the 2012 [Baptist] Conference on Sexuality and Covenant to capture the complexities of this singular event as situated within its larger cultural context. I analyze the constraints of the physical space of the event, how plenary speakers interdiscursively engage with many of the same Christian texts and traditions in radically different ways, and the emergent dialogicality of the audience’s engagement both in person and online through Twitter. My analysis of this event shows the ways in which social histories, institutional structures, and spatiotemporal realities both enable and constrain particular types of discourse. I also explore the ways in which my research has morphed from a traditional focus on discourse analysis to a more activist approach of community-engaged research. I discuss the various ways I am currently collaborating with Baptist leaders in the development of resources that promote healthier, more holistic conversations around sexuality. I argue that these forms of academic activism can help build more robust scholarship as well as bring about positive social change.
Conflicts over conversion often involve divergent logics about religious publicity and persuasion. Shortly after the turn of the millennium, Sri Lankan Buddhists began expressing renewed hostility toward Christians, who are seen as “unethically” converting Sri Lankans away from their native religions. They see the material accoutrements of Christian grace as estranging Buddhists from righteous, karmic inheritances. Distinctive economies of religious persuasion are perceived to engender differences in the essential character of persons. Buddhist nationalists tend to take evangelical Christian economic and religio-moral inclinations (prosperity gospels, charitability, and expansionism) as malignant attributes of Christian personhood (greed, zeal, misguided forgiveness, fraudulent economic manipulation). Anti-conversion discourses paint conversion to Christianity as an insidious socialization process that threatens Buddhism and generates fraudulence and anti-nationalism. These anxieties over religious difference crystallized in allegations that a Sinhala convert to Christianity—a businessman and philanthropist—was culpable for the death of a prominent Buddhist monk. The iconic conversion of the alleged culprit, seen alongside prior conversion trends, makes evident a periodized history of “pragmatic” conversions (a) from Buddhism to Christianity (colonial era), (b) from Christianity back to Buddhism (decolonization), and (c) from Buddhism to charismatic Christianity (during “nationalization” of the economy amid global neoliberalization). Religio-economic affinities are split along partisan lines in Sri Lanka, thereby intensifying the conflictual interplay between evangelical conviction and nativist skepticism.
Abstract: Gender is central to most religious orders. In turn, religions have a significant impact on gendered relations. The study of gender and religion stems from a broader interest in feminist anthropology, and multiple approaches to the study of gender and religion have been developed. An early approach explores the ways that religious practice influences male and female behavior. Studies in this vein explore changing gender norms attending conversion to new religions, or the ways that women’s and men’s roles are constrained and shaped by religious practice. More-recent work analyzes the ways that gender itself structures religious and spiritual ethics and practice. While patriarchal relations are central to many global religions, this is not a universal principle. Some religious orders emphasize cooperation and respect for women over hierarchy. Others may prioritize male leadership but indirectly provide women with types of ethical identities and spiritual positions that create spaces for women to practice their own agency and forms of power. The ethnographic record also demonstrates that there is often a significant difference between how patriarchal gender relations are prioritized in formal religious spaces and how they are practiced. Gender often shapes the religious meanings of space and materiality. Continue reading
Abstract: Co-authored by three anthropologists with long–term expertise studying Pentecostalism in Vanuatu, Angola, and Papua New Guinea/the Trobriand Islands respectively, Going to Pentecost offers a comparative study of Pentecostalism in Africa and Melanesia, focusing on key issues as economy, urban sociality, and healing. More than an ordinary comparative book, it recognizes the changing nature of religion in the contemporary world – in particular the emergence of “non-territorial” religion (which is no longer specific to places or cultures) – and represents an experimental approach to the study of global religious movements in general and Pentecostalism in particular.
In this article, I examine how US evangelical opposition to LGBT rights stems from a unique understanding of sexuality and the person. As my respondents explained to me in over sixteen months of field research, evangelical rejection of LGBT individuals and practices is rooted not simply in prejudice but also in a culturally specific notion of personhood that requires Christian bodies to orient themselves to the divine. In evangelical Christianity, the body, along with its capacity to feel and communicate, is understood as a porous vessel receptive to communication with God. In contrast to a dominant idea that sexual orientations shape individual identities, sexuality within this religious world instead facilitates the movement of moral forces across individual bodies and geographic scales. Sexual desires and sexual acts are broadly understood in evangelical cosmology as communicative mediums for supernatural forces. This understanding of sexuality as a central component of moral agency shapes widespread practices of ostracism of people who identify as LGBT within evangelicalism and often leads to anti‐LGBT political positions. Claiming an LGBT identity is seen as making one a distinct kind of person incommensurate with evangelical porosity.
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.
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.
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.