Ingalls, Reigersberg, and Sherinian, “Making Congregational Music Local in Christian Communities Worldwide”

Ingalls, Monique, Reigersberg, Muriel Swijghuisen, and Zoe C. Sherinian. 2018. Making Congregational Music Local in Christian Communities Worldwide. New York: Routledge.

Description: What does it mean for music to be considered local in contemporary Christian communities, and who shapes this meaning? Through what musical processes have religious beliefs and practices once ‘foreign’ become ‘indigenous’? How does using indigenous musical practices aid in the growth of local Christian religious practices and beliefs? How are musical constructions of the local intertwined with regional, national or transnational religious influences and cosmopolitanisms?

Making Congregational Music Local in Christian Communities Worldwide explores the ways that congregational music-making is integral to how communities around the world understand what it means to be ‘local’ and ‘Christian’. Showing how locality is produced, negotiated, and performed through music-making, this book draws on case studies from every continent that integrate insights from anthropology, ethnomusicology, cultural geography, mission studies, and practical theology. Four sections explore a central aspect of the production of locality through congregational music-making, addressing the role of historical trends, cultural and political power, diverging values, and translocal influences in defining what it means to be ‘local’ and ‘Christian’. This book contends that examining musical processes of localization can lead scholars to new understandings of the meaning and power of Christian belief and practice.

Patterson and Banks, “Christianity and Food”

Patterson, Barbara A.B. and Shirley M. Banks. 2013. Christianity and Food: Recent Scholarly Trends. Religion Compass 7(10): 433-443.

Abstract: Today’s scholarship on Christianity’s relationships with, to, and through foods, performatively, theologically, and ethically, must address global constituents and claims. Recent scholarship on Christianity and food moves from the usual markets of textual research, socio-cultural histories, and ethnography to more interdisciplinary approaches stirred by global Christian communities and concerns. This article highlights shifts in more traditional, field-related scholarship about Christianity and food while demonstrating why global Christian perspectives not only build from that research but also push beyond it. The field-related scholarship is reviewed using four frames or categories, offered as organizing and heuristic help. They are the following: socio-cultural and comparative; lived religion and ethnography; feminist, womanist, and liberatory; and global. Two types of material broadly inform these frames: historical and textual, and ethnographic and lived or practiced religion. The current and future diversity, needs, and claims of global Christian communities and contexts cannot be contained or wedged into scholarship traditionally bound to these field-situated approaches. Scholarship related to Christianity, and food must embrace interdisciplinary and innovative strategies shared among world-wide scholars and practitioners. From questions about community identity, to celebratory feasting and observant fasting during, cultural and seasonal cycles, including Eucharist and earth care, the future of research in global Christianity and food promises a feast of possibilities. Scholars will find a rich range of challenging issues involving faith and practice tuned to global viewpoint on ritual and performance, theologies, colonial resistances, and global alliances and politics.

Coleman, “Landscape, nation and globe: Theoretical nuances in the analysis of Asian Christianity”

Coleman, Simon. 2013. Landscape, nation and globe: Theoretical nuances in the analysis of Asian Christianity. Culture and Religion: An Interdisciplinary Journal 14(2):241-245.

Abstract: This brief afterword comments on the papers from this special issue, arguing that each explores current complexities of interactions between national and transnational orientations, but also helps to nuance understandings of the global through the invocation of history. As a result, we not only observe the interplay between colonial and post-colonial regimes of religion and politics, but also gain an appreciation of transnational religious impulses that were in operation well before the last few decades of explicitly ‘global consciousness’. Christianisation has a significant history in the regions covered, but it cannot be understood through crude, unilinear models of development or progress.