Kravchenko, Elena. 2020. “Black Orthodox ‘Visual Piety’: People, Saints, Icons in Pursuit of Reconciliation.” Journal of Africana Religions 8(1): 84-121.
Abstract: African Americans regularly join Eastern Orthodox churches in the United States. By focusing on what practitioners do with Orthodox icons, this case study explores the processes through which specific experiences and expressions of being an Orthodox Christian become possible and meaningful for African American practitioners. This article suggests that saint veneration became a compelling Orthodox practice to practitioners because it provided a unique way to connect to the divine and to resist continuing racial discrimination in the United States. With the help of icons, African American men and women demonstrated that African people were saints, that African women contributed significantly to the history of Christianity, and that African Americans performed saintly acts. In this way, practitioners aimed to cultivate a reconciled Christian community where the full and equal membership of people of African descent is taken for granted. In following how Orthodox Christians put the materiality of their icons to work to deconstruct the assumption that whiteness is a universal default for religious experience, this article urges scholars of African American religions to make room for Eastern Orthodoxy as yet another tradition that supplies African Americans with creative tools to craft a compelling way of being a religious person.
Antohin, A.S. Preserving the Intangible: Orthodox Christian Approaches to Spiritual Heritage. Religions 2019, 10, 336.
Abstract: This article presents the ways Orthodox countries form their own discourses for heritage representation and observes how these practices interact with emerging tourism and preservation agendas. Recent history of heritage tourism in Russia and Ethiopia provides insights into how participants engage with the spiritual heritage of their Churches and the contemporary dilemmas produced when orienting towards preservation protocols that seek to safeguard heritage and make it palatable to a global audience. The Ethiopian case study of Meskel, the festival of the Finding of the True Cross, a UNESCO (United Nations Educational Scientific and Cultural Organization) intangible cultural heritage entry in 2014, is examined in order to identify key issues when spiritual heritage is situated in preservation management discourse. The discussion concludes by considering a vital component of preservation efforts contained within Orthodox Churches and proposes that indigenous approaches to the elaboration and circulation of cultural values be an essential component of heritage policies.
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.
Statement on Hau: In light of the allegations of misconduct at the Hau: Journal of Ethnographic Theory, we at AnthroCyBib would like to address our continued posting of articles published by Hau. The alleged actions and events are deeply troubling, and we object to all forms of harassment and abuse of power within our profession. We applaud the steps taken by the Hau board thus far in the name of transparency.
In order to support the scholars who submitted their research to Hau in good faith that their work would benefit others through an open access platform, we will continue to post bibliographic entries from Hau. We hope our decision to continue posting will be understood as a practice of support for the authors who publish in the journal and for open access publishing, not a complicit endorsement of any alleged abuse of power.
Willerslev, Rane and Suhr, Christian. “Is there a place for faith in Anthropology? Religion, reason, and the ethnographer’s divine revelation.” Hau: Journal of Ethnographic Theory. 8(1-2): 65-78.
Abstract: Anthropological insights are not produced or constructed through reasoned discourse alone. Often they appear to be given in “leaps of faith” as the anthropologist’s conceptual grasp upon the world is lost. To understand these peculiar moments, we adopt the Kierkegaardian concept of religious faith, not as certitude in some transcendental principle, but as a deeply paradoxical mode of knowing, whose paths bend and twist through glimpses of understanding, doubt, and existential resignation. Pointing to the ways in which such revelatory and disruptive experiences have influenced the work of many anthropologists, we argue that anthropology is not simply a social science, but also a theology of sorts, whose ultimate foundation might not simply be reason but faith.
King, Rebekka. 2018. “Specter and horizon: Critique in ethnographies of North American Christianity.” Critical Research on Religion. (6)1: 21-27.
Abstract: With reference to two different projects examining North American Christianities, this symposium contribution explores opportunities for critique when conducting fieldwork. Drawing from observations made by E. E. Evans-Pritchard, I suggest that critique is most productive when it uses the perspective and position of one’s interlocutors as its point of departure.
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.
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.
Lybarger, Loren D. 2015. How Far is too Far? Defining Self and Other in Religious Studies and Christian Missiology. Journal of the American Academy of Religion. Early online publication.
Abstract: This article explores the limits of the debate surrounding Robert A. Orsi’s call for a “third way” in scholar-practitioner encounters in religious studies research. It argues that the debate has reached an impasse and that, as Joel Robbins suggests, an alternative approach might exist within theology—particularly, theological discussions of how the Christian is to relate to the non-Christian other. The article tests this notion by probing the writings of A. Kenneth Cragg, an Anglican theologian and Islamic Studies specialist who proposed the possibility of expanding the Christian canon within the context of interfaith encounters. The article concludes that although religious studies remains, as a field, unprepared to countenance the kind of hybridization toward which Cragg’s conception of the interfaith situation leads, his notion of “bi-scripturalism” has the potential nevertheless of opening up new questions for religious studies scholars concerned with alterity.
Coleman, Simon, 2012. Anthropology on Shifting Grounds. Ethnos: Journal of Anthropology 77(4):556-563.
In my afterword to this special issue, I provide my own theoretical framing of issues relating to foregrounding and backgrounding Christianity, and argue that the sheer ambiguity of what occurs in so-called religious ‘contexts’ can be seen as constitutive of both subjectivity and religious attachment. I add that if our creation of an ‘Anthropology of Christianity’ is an act of foregrounding a particular religion for analytical purposes, this act must always be seen as a temporary move, inevitably open to being ‘backgrounded’ by other analytical framings.