Mkallyah, “Indigenous Tanzanian Music in Christian Worship”

Mkallyah, Kassomo. 2016. Affects and Effects of Indigenous Tanzanian Music Traditions in Christian Worship in Dar es Salaam, Tanzania. Ethnomusicology 60(2): 300-328.

Abstract: This paper explores specific musical and cultural attributes that make indigenous Tanzanian music traditions effective in church worship in Dar es Salaam, the foremost metropolis in this East African nation. Based in empirical evidence, it argues that the power of indigenous Tanzanian music traditions, in heightening the religious experience of believers, is inherent in musical attributes – melody, harmony, and rhythms – as well as cultural aesthetics that facilitate the believers’ identification with such local music. Specifically, the article shows how the power of indigenous Tanzanian music to arouse deep and demonstrable emotions among church members is attributable to the characteristics of traditional music and its cultural usage. Indeed, as the article affirms, the strength of these culturally-rich indigenous Tanzanian music traditions can be traced to their African origins and the traditional attributes and aesthetics that make them deeply religious and powerful in generating emotions.

Redden, “‘Boil them Hearts’: The Role of Methodist Revivalist Piety in Indigenous Conversion and Evangelization in Late Nineteenth-century Coastal British Columbia”

Redden, Jason. 2016. “‘‘Boil them Hearts’’: The Role of Methodist Revivalist Piety in Indigenous Conversion and Evangelization in Late Nineteenth-century Coastal British Columbia.” Studies in Religion / Sciences Religieuses DOI: 10.1177/0008429816660883

Abstract: This paper addresses the academic conversation on Protestant missions to the Indigenous peoples of coastal British Columbia during the second half of the nine- teenth century through a consideration of the role of revivalist piety in the conversion of some of the better known Indigenous Methodist evangelists identified in the scholarly literature. The paper introduces the work of existing scholars critically illuminating the reasons (religious convergence and/or the want of symbolic and material resources) typically given for Indigenous, namely, Ts’msyen, conversion. It also introduces Methodist revivalist piety and its instantiation in British Columbia. And, finally, it offers a critical exploration of revivalist piety and its role in conversion as set within a broader theoretical inquiry into the academic study of ritual and religion.

Hardin, “Challenging Authority”

Hardin, Jessica. 2016. Challenging Authority, Averting Risk, Creating Futures: Intersectionality in Interpreting Christian Ritual in Samoa. Journal of Contemporary Religion 31(3): 379-391. 

Abstract: This article explores how prayer group leaders manage and interpret risk-in-ritual during a home-based Pentecostal intercession. The group was formed in an office setting and led by three female managers. They interceded together during their lunch hour for over a year. The intercession was the one time the prayer group moved from the office to the home of one of the female leaders. This transition sparked a number of problems associated with group unity, which indicated risks-in-ritual. Managing risk was focused on managing forms of social difference such as age, gender, rank, and denomination. I draw from the feminist theory of intersectionality to argue that in the process of translating social differences of gender, age, rank, and denomination into spiritual differences in ritual, future ritual agendas are created. This future-creating capacity of ritual reinforced the authority of those who adjudicated and interpreted those risks-in-ritual. My example is taken from 14 months of ethnographic fieldwork in Samoa between 2011 and 2012.

Hoenes del Pinal, “A Ritual Interrupted”

Hoenes del Pinal, Eric. 2016. A Ritual Interrupted: A Case of Contested Ritual Practices in a Q’eqchi’-Maya Catholic Parish. Journal of Contemporary Religion 31(3): 365-378.

Abstract: Although Q’eqchi’-Maya Mainstream Catholics and Charismatic Catholics in the Guatemala highlands share many of the same physical and social spaces, the relationship between them is a tense one due to their differing modes of ritual practice. Although this conflict rarely comes to a head directly, on one particular occasion a highly ranked member of a Mainstream congregation, and indeed an outspoken critic of the Charismatics, entered the village chapel during the latter’s weekly service and proceeded openly to criticize their ritual practices, leaders’ religious knowledge, and relationship to the larger institutional Catholic Church. This article analyzes this event as a means of furthering our understanding of what happens when unexpected circumstances threaten the integrity of a religious group’s ritual. How do participants try to circumvent, mitigate or otherwise manage such an occurrence? Examining the spoken and embodied actions taken by both the speaker criticizing the congregation and his intended audience sheds light on the interactive strategies each used to manage their social and ethical standing during the uneasy interaction. This article draws critical attention to the way adherents to two related but distinct forms of Christianity establish and contest their modes of religious authority through language, discourse, and bodily behavior. By investigating an episode in which two modes of Christian practice came into direct confrontation with each other, we can better understand how differing ways of being Christian are dialogically constituted.

Golomski, “Risk, Mistake, and Generational Contest”

Golomski, Casey. 2016. Risk, Mistake, and Generational Contest in Body Rituals of Swazi Jerikho Zionism. Journal of Contemporary Religion 31(3): 351-364. 

Abstract: This article situates an approach to ritual efficacy and risk by focusing on bodily rituals of the Swazi Zionist Jerikho church in socio-historical context. The Jerikho church distinguishes itself by the use of purgative hallucinogenics and a circular march-run, both of which are meant to invoke the embodiment of holy spirits. This article analyzes the risk inherent in the procedures of rituals and how risk manifested in two cases in 2010 and 2011, which challenged bodily and social wellbeing and ritual knowledge for both church members and the broader public. I show how harmful ritual mistakes were explained away and enveloped within co-existing systems of religious and socio-medical knowledge by way of the intergenerational social relations through which the rituals were produced. Church elders attributed mistakes to youthful incompetence, which reaffirmed the organizational and cultural practice of the Jerikho church and elided with a public moral discourse about risky youth and HIV/AIDS.

Loustau, “Risking a Miracle”

Loustau, Marc. 2016. Risking a Miracle: Transcendentally Oriented Improvisation and Catholic Charismatics’ Involvement in a Transylvanian Canonization. Journal of Contemporary Religion 31(3): 335-350.

Abstract: Anthropologists have begun to challenge the consensus that sainthood is not an operative factor in Charismatic Christianity, opening up space to re-examine how ritual and narrative shape habitual religious sensibilities. Through an ethnographic study of Transylvanian Catholic Charismatics’ search for miracles to aid a deceased Bishop’s canonization, I argue that canonization is driven by a form of adaptive ritualization and storytelling, which I call ‘transcendentally oriented improvisation’. In this mode, ritualization and storytelling are existential strategies by which subjects extrapolate styles of action and discourse into new situations to transcend disordered being-in-the-world. By engaging in improvisation, my acquaintances renewed a sense of existential potentiality put at risk. Studying transcendentally oriented improvisation draws attention to risk and indeterminacy as central aspects of the lived experience of canonization and other divine mediations. Transylvanian Charismatic Catholics’ involvement in canonization is also evidence that the global Charismatic movement is now integrating into mainstream Catholicism. Movement, memorialization, authority, and religious experience are the central points of contention shaping the outcome of this process.

Kaell & Hardin, “Ritual Risk and Emergent Efficacy: Ethnographic Studies in Christian Ritual”

Kaell, Hillary & Jessica Hardin. 2016. “Ritual Risk and Emergent Efficacy: Ethnographic Studies in Christian Ritual.” Journal of Contemporary Religion 31(3):323-334.

Abstract: Ritual is a domain of analysis shared across Christian confessions and continents. Yet in anthropological work on Christianity, studies of ritual have thus far remained piecemeal and disjointed, unwittingly perpetuating distinctions between north and south, ‘secular’ and ‘religious’ publics, Pentecostals and ‘the rest’. This introductory essay charts the analytic potential of developing a robust cross-cultural analysis of ritual from the perspective of anthropologists of Christianity. We employ ritual risk and efficacy to expand the ongoing study of the practice of Christian sociality, which we explore through three themes. Firstly, this collection is united by a shared interest in ritual inefficacy—the ‘infelicitous’ moments when ritual go awry— and the societal and metaphysical risks that may result. Secondly, the collection examines the social ‘work’ of ritual in defining and authorizing particular forms of Christianity. Finally, the essays explore the ways Christian futures are imagined and created through ritual.

Bielo, Replication as Religious Practice

Bielo, James. 2016. Replication as Religious Practice, Temporality as Religious Problem. History and Anthropology, DOI:10.1080/02757206.2016.1182522

Abstract: This article explores how religious communities actualize the virtual problem of temporality. Analysing two case studies from contemporary America, Mormon Trek re-enactment and a creationist theme park re-creating Noah’s ark, I argue that replication is a strategy for constructing a relationship with time in which a strict past–present divide is collapsed through affective means. This work contributes to comparative studies in the anthropology of religion and temporalizing the past.

Feldman, “A Jewish Guide in the Holy Land: How Christian Pilgrims Made Me Israeli”

Feldman, Jackie. 2016. A Jewish guide in the Holy Land: how Christian pilgrims made me Israeli. Bloomington; Indianapolis: Indiana University Press.

Publisher’s description: For many Evangelical Christians, a trip to the Holy Land is an integral part of practicing their faith. Arriving in groups, most of these pilgrims are guided by Jewish Israeli tour guides. For more than three decades, Jackie Feldman—born into an Orthodox Jewish family in New York, now an Israeli citizen, scholar, and licensed guide—has been leading tours, interpreting Biblical landscapes, and fielding questions about religion and current politics. In this book, he draws on pilgrimage and tourism studies, his own experiences, and interviews with other guides, Palestinian drivers and travel agents, and Christian pastors to examine the complex interactions through which guides and tourists “co-produce” the Bible Land. He uncovers the implicit politics of travel brochures and religious souvenirs. Feldman asks what it means when Jewish-Israeli guides get caught up in their own performances or participate in Christian rituals, and reflects on how his interactions with Christian tourists have changed his understanding of himself and his views of religion.

Boylston, “Death and the Semiotics of Remembrance”

Boylston, Tom. 2015. “And Unto Dust Thou Shalt Return”: Death and the Semiotics of Remembrance in an Ethiopian Orthodox Christian Village. Material Religion 11(3): 281-302.

Abstract: This ethnographic article discusses funerary practice, Orthodox Christian ideas of body and spirit, and the ways in which people make memorials for each other on the Zege Peninsula in northwest Ethiopia. I pay special attention to gravestones because, here as in many other places, physical memorials to the dead become locations where latent uncertainties and conflicts about the relationship between spirit and matter, body and soul, and this world and the next, tend to crystallize. I show that material memorials highlight ambiguities in Orthodox attitudes to human embodiment and challenge priestly monopolies over relations between the living and the dead. Because of material chains of mediation and memorialization, the disaggregating practices of Orthodox funerary ritual can never fully untangle the deceased from their worldly social entanglements.