Abstract: This article examines the rhetorical invocation of “secular ethnicity” among diasporic Syriac Orthodox Christian activists living in the Netherlands as they seek political recognition as an endangered, indigenous ethnoreligious group of the Middle East from the UN Human Rights Council, the Dutch state, and their local municipal government. In tracing how their efforts to stake a politically salient ethnic identity on the holy rites and rituals of the Syriac liturgical tradition are legible to some audiences while remaining illegible to others, I analyze how secularity intertwines with theologically informed ritual practices in geographically variable ways to shape how Syriac Christian kinship is reproduced in diaspora. I analyze these intertwined forms of legibility and illegibility through the notion of perforation, which I offer as an alternative to the one-dimensional metaphor of secular rupture, in order to show how diasporic Syriac Orthodox kinship is premised on the conviction that Christianity is an inherent, rather than an optional, dimension of human personhood. Ultimately, I argue that secular power and its effects are subsumed within other historical processes of division and reconciliation in a broader contest over the proper dispensation of political and ritual power throughout the history of Christianity.
Klaver, Miranda, Johan Roeland, Peter Versteeg, Hijme Stoffels and Remco van Mulligen. 2017. “God changes people: modes of authentication in Evangelical conversion narratives,” Journal of Contemporary Religion, 32(2): 237-251.
Abstract: One of the distinguishing characteristics of Evangelicalism is the conversion story. In this article we focus on the conversion stories of interviewees within the setting of several related Evangelical television programs broadcast in the Netherlands since the 1980s. We argue that the conversion story is construed through a particular view on and practice of authenticity. Thus we see that, in the televised conversion story, modes of authentication are at work in what we analytically distinguish as frames, narratives, and strategies of authentication. We argue that the idea of an authentic transformation has changed from a more fundamentalist mode of authentication, emphasizing the subjection of the self to a particular religious narrative, to a more expressive mode of authentication that emphasizes the exploration of the inner, unique self of the interviewee.