Abstract: How are spiritual power and self-transformation cultivated in street ministries? In Addicted to Christ, Helena Hansen provides an in-depth analysis of Pentecostal ministries in Puerto Rico that were founded and run by self-identified “ex-addicts,” ministries that are also widespread in poor Black and Latino neighborhoods in the U.S. mainland. Richly ethnographic, the book harmoniously melds Hansen’s dual expertise in cultural anthropology and psychiatry. Through the stories of ministry converts, she examines key elements of Pentecostalism: mysticism, ascetic practice, and the idea of other-worldliness. She then reconstructs the ministries’ strategies of spiritual victory over addiction: transformation techniques to build spiritual strength and authority through pain and discipline; cultivation of alternative masculinities based on male converts’ reclamation of domestic space; and radical rupture from a post-industrial “culture of disposability.” By contrasting the ministries’ logic of addiction with that of biomedicine, Hansen rethinks roads to recovery, discovering unexpected convergences with biomedicine while revealing the allure of street corner ministries.
Abstract: If much has been written of the forms of bodiliness reinforced by hospitals, less attention has been paid to the medicalization of the soul. The medical management of death institutionalizes divisions between body and soul, and matter and spirit, infusing end-of-life care with latent Christian theological presumptions. The invisibility of these presumptions is partly sustained by projecting religiosity on those who endorse other cosmologies, while retaining for medicine a mask of secular science. Stories of conflict with non-Christian patients force these presumptions into visibility, suggesting alternative ethics of care and mourning rooted in other understandings. In this article, I explore one such story. Considering the story as an allegory for how matter and spirit figure in contemporary postmortem disciplines, I suggest that it exposes both the operation of a taboo against mixing material and spiritual agendas, and an assumption that appropriate mourning is oriented toward symbolic homage, rather than concern for the material welfare of the dead.
Abstract: Drawing on fieldwork in independent Samoa, in this article, I analyze the temporal dimensions of evangelical Christian healing of metabolic disorders. I explore how those suffering with metabolic disorders draw from multiple time-based notions of healing, drawing attention to the limits of biomedicine in contrast with the effectiveness of Divine healing. By simultaneously engaging evangelical and biomedical temporalities, I argue that evangelical Christians create wellness despite sickness and, in turn, re-signify chronic suffering as a long-term process of Christian healing. Positioning biomedical temporality and evangelical temporality as parallel yet distinctive ways of practicing healing, therefore, influences health care choices.