Publisher’s description: Upward, Not Sunwise explores an influential and growing neo-Pentecostal movement among Native Americans characterized by evangelical Christian theology, charismatic “spirit-filled” worship, and decentralized Native control. As in other global contexts, neo-Pentecostalism is spread by charismatic evangelists practicing faith healing at tent revivals.In North America, this movement has become especially popular among the Diné (Navajo), where the Oodlání (“Believers”) movement now numbers nearly sixty thousand members. Participants in this movement value their Navajo cultural identity yet maintain a profound religious conviction that the beliefs of their ancestors are tools of the devil.
Kimberly Jenkins Marshall has been researching the Oodlání movement since 2006 and presents the first book-length study of Navajo neo-Pentecostalism. Key to the popularity of this movement is what the author calls “resonant rupture,” or the way the apparent continuity of expressive forms holds appeal for Navajos, while believers simultaneously deny the continuity of these forms at the level of meaning. Although the music, dance, and poetic language at Oodlání tent revivals is identifiably Navajo, Oodlání carefully re-inscribe their country gospel music, dancing in the spirit, use of the Navajo language, and materials of faith healing as transformationally new and different. Marshall explores these and other nuances of Navajo neo-Pentecostal practices by examining how Oodlání perform their faith under the big white tents scattered across the Navajo Nation.
Abstract: Despite growing insights into the secular practices of former socialist states, we are yet to grasp fully their resonance in religious lives. Taking socialist modernity and Old Belief as distinct ethical projects, in this article I discuss the ethical engagements of Russian Old Believers in socialist Romania as reflected in individual biographies. Their struggle to maintain an ascetic Orthodox culture in the midst of an intrusive atheist state was at odds with the urge to join a modernizing project that preached the collective good. This tension was managed through a temporary ‘secularization’ which allowed for differentiated generational commitments and the successful reproduction of their tradition within the socialist system. Old Believers’ return to the church in old age reveals their attempt to shape their lives through ethical action based on the obligation to continuity, to carry on the old faith. It shows how the pursuit of continuity in the Old Belief is a virtuous practice leading to moral exemplarity in a space of equivocal moralities.