Abstract: Drawing on interviews with creators of Christian hip hop music in South Africa, this article demonstrates that this genre of popular music and youth culture is utilised as a form of pedagogy to transmit religious beliefs and values to contemporary youth. The pedagogical aspects of hip hop have been recognised in research on the topic, but the religious pedagogical uses of hip hop have been under-analysed within the social sciences. After outlining the global development of hip hop as a pedagogical practice, this article will demonstrate that, under the influence of North American Evangelicalism, South African Christian hip hop attempts to promote Evangelical orthodoxy and orthopraxy in response to the secular and religious practices of South African youth.
Abstract: Can a voice touch? This possibility is indeed what underlies ‘soaking in tapes’, a devotional practice performed in Anagkazo Bible and Ministry Training Center, a Pentecostal seminary based in Accra, Ghana. Soaking in tapes is a form of impartation, or grace transmission, homologous to the biblical method of laying on of hands. In this article, I explore the conditions of possibility of this transposition of touch into speaking and hearing, arguing that the haptic voice of soaking in tapes is predicated upon a cultivated receptivity and a specific bond connecting addresser and addressee. I situate the practice in the school’s broader pedagogical apparatus, where it operates simultaneously as a spiritual exercise, a method of discipleship, and a technology of church government. I conclude by showing how soaking in tapes gives a pedagogical inflection to the general tactility and flow-orientated materiality of global Pentecostal power.
Abstract: In this article, I compare the active religious engagement found among many of today’s young Dutch Muslims and Christians. I show that such comparison requires a move beyond the separate frameworks through which these groups are commonly perceived, found both in widely shared public discourses (‘allochthons’ versus ‘autochthons’) and in academic research (minority studies versus the sociology of religion). In their stead, this comparative analysis examines in what ways both groups give shape to observant religious practice in the shared context of contemporary Dutch society. Based on ethnographic fieldwork, I show that young Christians as well as Muslims participate in social settings of religious pedagogy, where they are encouraged to attain, sustain and improve personal piety in today’s pluralist Dutch society. Such social participation does not preclude, but rather comes together with a strong emphasis on reflexivity and authenticity.
Pentecostals put intensive study into bodies, texts, practices and their interrelationships so as to effectively cultivate a sensory culture – sensorium – and invite authoritative religious experience. This ethnographic study follows a Pentecostal sensorium from its crucial institutionalization in early Assemblies of God practice to more contemporary manifestations at Bethany University and among the Promise Keepers. It traces the historical mutations of what I call the body logics – or portable sensory dynamics – that are central to Pentecostal pedagogies of conversion and commitment, especially in their relatively easy transposition to new contexts and ambivalent but productive relationship to modern secularity. Further, it argues that religiously inflected sensory aptitudes, and perhaps even mind-body dynamics, emerge through a process of careful cultivation and nurturance.
Ładykowska. Agata (2012) “The Role of Religious Higher Education in the Training of Teachers of Russian ‘Orthodox Culture’ ” European Journal of Education [Special Issue: Russian Higher Education and the Post-Soviet Transition] 47(1):92-103
Abstract: This article provides an ethnographic account of the tensions arising from the different ways of building authority as teachers and the role of higher education in establishing teachers’ legitimacy in Russia through the specific example of religious education. After state atheism was abandoned in 1991, an unprecedented demand for religious knowledge appeared in Russia, in particular in relation to Russian Orthodoxy. Since the Russian context of Orthodox education lacks shared standards, there is considerable latitude in the criteria determining norms and rules. Seeking to increase its influence, the Russian Orthodox Church aspires to have Orthodox catechism taught in a systematic way both in parishes and in secular schools. In practice, the Church is encouraging professional pedagogues to submit their curriculum proposals that would be suffused with Orthodoxy and at the same time be eligible for adoption in all settings and institutions. Thus, in order to educate teachers of religion, the Church has made available multiple, diverse sources of religious knowledge (self-learning, various courses offered by the eparchies, Spiritual Academies, and other institutions of higher education). But the legitimacy of these sources is often questioned, for instance by asking whether the institution that delivers diplomas of religious higher education has been granted formal state recognition. The teachers’ quest for being acknowledged as competent technicians of religious education leads to competing claims for the authenticity of the sources of their training.