Tomlinson, Matt and Julian Millie, eds. The Monologic Imagination (New York and London: Oxford University Press, 2017).
Publisher’s Description: The pioneering and hugely influential work of Mikhail Bakhtin has led scholars in recent decades to see all discourse and social life as inherently “dialogical.” No speaker speaks alone, because our words are always partly shaped by our interactions with others, past and future. Moreover, we never fashion ourselves entirely by ourselves, but always do so in concert with others. Bakhtin thus decisively reshaped modern understandings of language and subjectivity. And yet, the contributors to this volume argue that something is potentially overlooked with too close a focus on dialogism: many speakers, especially in charged political and religious contexts, work energetically at crafting monologues, single-voiced statements to which the only expected response is agreement or faithful replication. Drawing on ethnographic case studies from the United States, Iran, Cuba, Indonesia, Algeria, and Papua New Guinea, the authors argue that a focus on “the monologic imagination” gives us new insights into languages’ political design and religious force, and deepens our understandings of the necessary interplay between monological and dialogical tendencies.
Publisher’s Description: In Critical Christianity, Courtney Handman analyzes the complex and conflicting forms of sociality that Guhu-Samane Christians of rural Papua New Guinea privilege and celebrate as “the body of Christ.” Within Guhu-Samane churches, processes of denominational schism – long relegated to the secular study of politics or identity – are moments of critique through which Christians constitute themselves and their social worlds. Far from being a practice of individualism, Protestantism offers local people ways to make social groups sacred units of critique. Bible translation, produced by members of the Summer Institute of Linguistics, is a crucial resource for these critical projects of religious formation. From early interaction with German Lutheran missionaries to engagements with the Summer Institute of Linguistics to the contemporary moment of conflict, Handman presents some of the many models of Christian sociality that are debated among Guhu-Samane Christians. Central to the study are Handman’s rich analyses of the media through which this critical Christian sociality is practiced, including language, sound, bodily movement, and everyday objects. This original and thought-provoking book is essential reading for students and scholars of anthropology and religious studies.
Abstract: This article explores Jehovah’s Witnesses’ use of Oaxaca Chontal, an endangered language spoken in Mexico. The Witness religion is highly centralized and standardized: Witnesses obeyed instructions to use Chontal because these instructions bore the authority of the Watch Tower Society institution. This article proposes the concept of the globalizing textual community, which synthesizes understandings of community from throughout social science literature, in order to explain how religious identity can supersede national, ethnic, and linguistic identities. A central mechanism of this community is the discourse of the “pure language,” which renders language choice irrelevant even as it provides a warrant for extensive translation.
By: Matt Tomlinson (Australian National University)
This book is an innovative attempt to understand the relationship between language and materiality in terms of the Protestant doctrine of consubstantiation, “that view of the Christian Eucharist that attempts to explain the real (material and spiritual) presence of the body and blood of Jesus as existing alongside the real material presence of the bread and the wine” (208). It is anthropology with a theological aura, but also a skillfully crafted ethnography that will appeal to scholars who don’t normally mix the anthro- and the theo-.
Webster’s ethnographic subjects are elderly fishermen and their wives in the northeast Scottish village of Gamrie. They provide a boatload of evidence that they live in a world that is, as the author puts it, both modern and enchanted. Many are members of Brethren churches and radical individualists as well as strict fundamentalists. As individualists, they distrust any authority except their own, leading one critic to characterize their attitude as “every man is his own skipper and he can go wherever he likes” (59; n.b., as they go wherever they like, they are likely to be watched by their neighbors, who keep binoculars at home “to see what others were up to further down the brae” ). As fundamentalists, they hold the Bible to be literally true, and they enthusiastically track signs of the end of the world.