Elisha, “Prayer”

Elisha, Omri (2012) “Prayer.” Freq.uenci.es: A Collaborative Genealogy of Spirituality.

Excerpt: “I lied to a dying man, although I meant every word. It’s a strange thing, to say you intend to do something that you don’t really intend to do, yet feeling as though the words themselves are embraced in such uncompromised truth that they actually exceed their indexical meaning. If there is spirituality in promises, prayers, and praise, can there also be spirituality in the excellence of the lie?”

Yang, “Death, Emotion, and Social Change among the Austronesian-speaking Bunun of Taiwan”

 Yang, Shu-Yuan (2011) “Death, Emotions, and Social Change among the Austronesian-Speaking Bunun of Taiwan” Southeast Asian Studies 49(2):214-239

Abstract; Focusing on the analysis of mortuary rites, this article explores how the Bunun, an Austronesian-speaking indigenous people of Taiwan, conceptualize and deal with death in particular historical contexts. It suggests that death rituals should not be treated as self-contained wholes or closed symbolic systems but as busy intersections of multiple social processes. The paper examines how colonial policies and the introduction of Christianity have transformed the ways in which death is dealt with among the Bunun, and how they continue to pose questions on how to deal with rage in grief for this formerly headhunting group by pro- ducing hesitations and disagreements over the moral and social propriety of alternative ritual forms. When the consequences of social change are taken seriously, the extent to which ritual forms organize and shape the experience of mourning needs to be reconsidered.

Goluboff, “Making African American Homeplaces”

Goluboff, Sascha L. 2011. Making African American Homeplaces in Rural Virginia. Ethos 39(3):368-394.

Abstract: In this article, I propose that anthropologists of Christianity broaden their understanding of emotion to include intense attachments to home and kin as central to cultivating faith. I use examples from my research with African Americans who continue to live on land purchased by their emancipated ancestors and attend a United Methodist church established by those same ancestors in rural Western Virginia. I suggest that theoretical attention to this worldly home, as well as to God, is key to understanding the process of belief. It opens up the possibility of seeing emotional connection as a catalyst for political awareness and change, and it also brings gender and generational relations into sharp focus. Ultimately, I argue that the maintenance of such African American religious and secular homeplaces works to challenge the legacies of racism in the rural South.