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: The Samoan Christian theologian Ama’amalele Tofaeono draws on diverse intellectual sources to articulate an ecological theology both distinctively Samoan and self-consciously Oceanic. I examine Tofaeono’s writings through the lens of recent work in linguistic anthropology on repetition and replication. By paying close attention to the ways texts and their original contexts, authorship, and intentions can be brought forward into new contexts, such anthropological work offers a useful perspective on Tofaeono’s theological arguments about creation and salvation. Tofaeono frames creation and salvation as actions that are necessarily ongoing—matters of repetition rather than rupture, a kind of continuity that depends not on fundamental durability but on repeated reengagement. An appreciation of Tofaeono’s articulation of time and repetition can in turn illuminate the anthropological study of social transformation and help develop productive interdisciplinary dialogue between anthropology and theology.
Lubanska, Magdalena. 2017.”We do it for health (za zdrave)”. Sensational Forms Related to the Cult of Healing Springs (ayazma) in Orthodox Christian Shrines in South-Western Bulgaria. Anthropology of East Europe Review 35(1): 19-38.
Abstract: The article describes sensational forms connected with the cult of healing waters, as found in Orthodox Christian religious communities of southwestern Bulgaria. Referring to the concept of the porous self, I analyze how and why Orthodox Christian devotees in Bulgaria attribute a life-giving force (zhivonosna/zhivotvorna) to the healing springs (ayazma) found in the monastery, and how they use those for ablutions and drinking, thereby hoping to increase their personal vitality. The data is discussed from synchronic and diachronic perspectives. This is done to draw distinct cultural parallels between current practices at the healing springs at the monastery, the iconography of Bogoroditsa the Life-Giving Spring, and the cult established at the monastery of the Mother of God of the Spring (Zoodohos Pege) in Constantinople, attested since the medieval period. Rooted in an emic Orthodox Christian understanding of the concept of life-giving forces, this analysis is anthropologically significant in its demonstration that life- giving force is viewed as an underlying concept that manifests itself as divine power, grace or energy, all of which are key terms in the Orthodox Christian religious lexicon.
Abstract: This comment explores how legal authorities understand religious identity and sets these understandings in a wider context. The comment questions whether the interpretation of the claimant’s conversion to Christianity by the European Court of Human Rights (ECtHR) and the Swiss Asylum authorities might not be too restricted to a particular Western European form of Christianity. The European Convention on Human Rights gives to the contracting States a certain margin of appreciation in assessing the risk of ill treatment undergone by a convert. In this case in its application of the Convention the ECtHR accepted the ruling of the Swiss authorities.
Abstract: Neo-monasticism, including the desire to live in Christian intentional community, is increasingly popular in the United States. Communities are structured around a rule or shared covenant that outlines the parameters of living in community. Daily prayer is often a central feature to neo-monastic life as is an emphasis on socio-ecological justice. Drawing on recent Christian theology about gardens, a popular neo-monastic book of common prayer, interviews with practitioners of neo-monasticism, and fieldwork conducted with a nascent neo-monastic community in the southeastern United States, this article argues that prayer acts as a religious technology of the self for socio-ecological change. Through prayer, participants of intentional communities change, and this in turn leads to acts that alter the socio-ecological worlds around them.
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.
Abstract: This article attends to the central role of video and projection screens in transnational multisite churches based in South Korea. Drawing on field research in Seoul and in Los Angeles, this article illustrates how the relationship between congregants and the screens themselves is a condition for the emergence of a particular configuration of Christian community, which I will peirastically call “screen Christianity.” The place of screens and their related practices undergird theological conceptions of contact and community, such that screens are said to transmit healing touches and pastors are understood to be present through the proliferation of their screened image. Considering these Christian churches as engaging in screen Christianity highlights how particular material configurations animate these church bodies and ultimately make such transnational communities imaginable
Abstract: Praise dance is a Christian movement genre, popular among churchgoing women of color in the United States, characterized by the use of interpretive dances as vehicles of liturgical worship, testimony, and evangelism. Combining spiritual and artistic disciplines, including techniques derived from ballet and modern dance, black female praise dancers embody the gospel and cultivate religious authority in ways that reinforce orthodox norms while elevating creative skills and aesthetic sensibilities normally found outside the purview of religious tradition. Such efforts, and the challenges and opportunities they entail, demonstrate how the movement of cultural forms between secular and religious domains inﬂuences ritual innovations and the terms in which they are authorized. They also show how gendered conceptions of embodiment and power may be reimagined.
Hurley, Jill L. 2018. “Understanding Christian Conversion as a Post-Relational Ontological (Re)turn to Relations.” OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith. 2(2).
Abstract: Since 1950, when Nepal opened its doors to Christianity, people have been converting in rapid pace. Anthropologists have theorized for decades that in the process of converting from any religion to Christianity, persons experience a relational rupture. By combining the set theory of Hiebert and post-relational ontological turn theory of Holbraad and Pedersen, I explore how the anthropological approach must change its starting point in order to understand how and why conversion happens. As we understand the motivations for conversion, we can see that relational rupture does not exist for Christian converts because of the core emphasis on relationality found within Christianity. Through ethnographic research, I was able to effectively show how conversion to Christianity should be considered a post-relational ontological re(turn) to relations.
Abstract: This article provides an overview of recent scholarship on the language of evangelism and missionization within the anthropology of Christianity. Attention to Christian evangelism and forms of circulation was minimized as scholars worked to distinguish the study of Christianity from the study of colonialism, often treating missionaries and missionization as a prologue to a more central analysis of transformation organized through local people and local cultural change. However, issues of circulation are at the heart of many Christian experiences, especially for those within evangelical, Pentecostal, and charismatic worlds. This research is discussed here in terms of Christian cultures of circulation specifically and of models of communicative circulation more generally. Framing the language of evangelism in terms of circulation allows for the integrated discussion of a wide range of related issues, including work on translation, missionary training practices, and material formations of evangelism