Abstract: For Latter-day Saints, blood is one important idiom of kinship, and of Christian worship, but not in the ways one might expect. This paper asks how the logic of the resurrected and ‘perfected’ body inhabits both registers, beginning with the surprisingly ‘bloodless’ LDS Sacrament Service. I then explore the paths by which Latter-day Saints navigate meanings of blood kinship in tension, especially attribution to the ‘Abrahamic lineages’. I argue, in agreement with Armand Mauss, that contemporary Mormonism has largely shed racist readings of ‘blood’, but suggest that both lineage and cognatic kinship as mystery remain salient through a ‘reduplicative logic’ which collapses physical inheritance, agency, and revelation. This illuminates both similarities to and differences from conservative American Protestant positions, including understandings of the life of the unborn fetus and the rights and wrongs of stem cell research.
Abstract: Scholars of Pentecostalism in Africa have repeatedly shown that this religion generally attracts younger generations who perceive the Pentecostal theology of liberation from the bonds of kinship, tradition, and elders as very powerful. This article contributes to the existing scholarly field by examining how different generations of working women and female students in Mozambique find the Afro-Brazilian Pentecostal teachings and practices attractive, particularly when it comes to reshaping their relationships with kin, (ancestral) spirits, and men. It considers how Afro-Brazilian Pentecostalism is helping both younger and older women to reorder their relationships. Drawing on the concept of heterotopia, the role of age is highlighted to demonstrate that Afro-Brazilian Pentecostalism actively seeks to erase important generational hierarchies and differences, turning them into spiritual issues that affect all women regardless of age or generation.
Abstract: In contemporary South Africa the nuclear family, made up of a husband and wife with two or three children living in a suburban area, is considered a social ideal and symbol of social and economic success. In Pentecostal Charismatic Churches the nuclear family is also held up as a symbol of success and as a sign of spiritual favour and blessing. Yet many young professional women who are members of Pentecostal Charismatic Churches struggle to find suitable husbands and marry. This paper examines why these women encounter these difficulties and how the Pentecostal Charismatic Churches in this study are opening up new social spaces in which singleness is an acceptable social state. In so doing the paper shows the complex relationship between weddings, sexuality, and economics in the life of young upwardly mobile Pentecostal Charismatic Christians.
Abstract: We explore the tensions evident among Nigerian Pentecostals in London between social and ideological insularity on the one hand, and a more outward-oriented, expansive orientation on the other. Analysis of these stances is complemented by the exploration of believers’ actions within a material but also metaphorical arena that we term “London-Lagos.“ Such themes are developed specifically through a focus on believers’ relations with Nigerian and British state systems in relation to child-rearing—an activity that renders parents sometimes dangerously visible to apparatuses of the state but also raises key dilemmas concerning the proper and moral location of socialisation into Christian values. We show how such dilemmas are embodied in a play, written by a Nigerian Pentecostalist, termed “The Vine-Keepers.“
Abstract: Language ideological work on Protestantism has largely focused on how people engage in an intimate, immediate, and individualistic relationship with God, and the answer has been that they do so by sweeping away the debris—the history, the social relations, the sins, and the language—that keeps God at a distance. However, this focus has neglected the extent to which other Christian social formations play crucial roles in how Christians conceptualize their past, present, and future relationships to spiritual forces. In this article, I focus on Guhu-Samane (Papua New Guinea) discourses that circulate among Christians that their ethnic group is actually one of the Lost Tribes of Israel even as these same Christians denounce their own ego-centric genealogies as nothing more than histories of sinfulness. I argue that the renunciation of ego-centric genealogies and ego-centric pasts to create individual Christians depends upon the embrace of socio-centric genealogies and ethnic pasts to create the potential to be united Christians.
A part of the special issue Beyond Logos: Extensions of the Language Ideology Paradigm in the Study of Global Christianity (-ies)