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Julián Antonio Moraga Riquelme, Leslie E. Sponsel, Katrien Pype, Diana Riboli, Ellen Lewin, Marina Pignatelli, Katherine Swancutt, Alejandra Carreño Calderón, Anastasios Panagiotopoulos, Sergio González Varela, Eugenia Roussou, Juan Javier Rivera Andía, Miho Ishii, Markus Balkenhol, and Marcelo González Gálvez

observations are made in Soothill's chapter on power and agency in charismatic churches in Accra (Ghana). The social and spiritual capital of the ‘pastor's wife’ depends on her husband. And converted women in Accra, who endure(d) abuse, violence, and marital

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Weapons for Witnessing

American Street Preaching and the Rhythms of War

Kyle Byron

infrastructures as “built forms around which publics thicken.” Because of this association between roads and publics, streets are often implicitly coded and explicitly regulated as secular spaces, designed for the circulation of bodies and capital, not the

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feature of the modern world. These translocal and transnational processes involve flows of not just people but also material objects, ideas, information, images and capital.” Once relatively neglected, pilgrimage and other forms of religiously motivated

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Introduction

Narratives, Ontologies, Entanglements, and Iconoclasms

Sondra L. Hausner, Simon Coleman, and Ruy Llera Blanes

yet, creates—epistemology. Finally, we return to grounded ethnographic work in Odisha, India, to consider in Roland Hardenberg’s article the possibility that ‘resources’, like capital, might be a useful way to consider the exigencies of culture, in

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Marla Frederick, Yunus Doğan Telliel, and Heather Mellquist Lehto

(2015), I argued that American religious broadcasting—with its emphasis on individualism, capital accumulation, and spiritual blessing—was no longer primarily the purview of white evangelical and charismatic preachers like Billy Graham, Oral Roberts