In 2001, Bernice Martin published her well-known paper on ‘the Pentecostal gender paradox’, and in the last decade or so we have had an increase in focus on questions of gender in studies of Pentecostalism, perhaps especially in anthropological
A Reconsideration of the Pentecostal Gender Paradox
A Dialogue between Brazilian Social Sciences and the Anthropology of Christianity
Cecília L. Mariz and Roberta B.C. Campos
This article aims to show how the hegemonic interpretation of Pentecos- talism in Brazil has difficulty recognizing changes caused by these churches to 'local' cultures. We argue that this tendency can be explained by a widespread adherence to structuralist theories of society combined with an unwillingness to accept the reimag- ining of a national culture historically built up by Brazilian social science. We suggest that the Universal Church of the Kingdom of God has been the Pentecostal church most studied by Brazilian researchers because it provides a powerful means to indicate the strength of 'Brazilian culture'. Through our analysis of more recent studies, we point out the salience of these debates to wider questions relating to the emergent anthropology of Christianity, concluding that since neither discontinuities nor continuities can be denied in the field, the focus on one or the other dimension should be seen as a methodological choice rather than an orientation specifically arising from empirical observation.
Uncertainty, Pentecostalism, and the Integration of Zimbabwe Exemption Permit Immigrants in Johannesburg, South Africa
lacuna, focusing on the role of religion in the integration of refugees in Africa ( Ecke 2015 ; Fiddian-Qasmiyeh 2011 ; Gozdziak and Shandy 2002 ; Mayer 2007 ). Yet, a handful of studies have explored the role Pentecostalism, the fastest-growing form
of Korean Pentecostalism as it spread the message of American-style economics and anticommunism in Korea. During the early post-Soviet period, too, a variety of neo-Protestant movements became one of the forms of “de-sovietization,” an anti
On the Social Productivity of Ritual Forms
Pentecostal Christianity has in the last several decades demonstrated an ability to globalize with great speed and to flourish in social contexts of poverty and disorganization in which other social institutions have been unable to sustain themselves. This article asks why Pentecostalism should be so successful at institution building in harsh environments. I argue that this question is more fundamental than those scholars more often ask about the kinds of compensations that Pentecostalism provides for its adherents. I then draw on Collins's theory of interaction ritual chains to suggest that it is Pentecostalism's promotion of ritual to the center of social life that grounds its unusual institution-building capacity.
Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin
; Meyer 2004 ; Robbins 2007 ). They have demonstrated how conversion to Pentecostalism implied “a complete break with the person's former life” ( van Dijk 2009: 284) . Such ruptures meant the interruption of former social relations and the abnegation of
Discipleship in a Pentecostal-Charismatic Organization
The question of ‘how institutions think’ ( Douglas 1986 ) has remained a consistent blind spot in the vast scholarship on global Pentecostalism and the anthropology of Christianity at large ( Robbins 2014 ; but see Barker 2014 ; Bialecki 2017: 48
The renewed relevance of religion in post-Soviet public spheres has been accompanied by conspicuous and controversial conversion processes. This article compares cases of conversion on the Muslim-Christian frontier in Kyrgyzstan and in Georgia. It argues that the notions of boundary and frontier are essential to construct a more dynamic model for understanding 'spiritual' movement in social contexts that are rapidly changing. This approach in turn sheds light on the roles and the nature of social and cultural boundaries in the contemporary world.
Theorizing Religious Traditions from the Point of View of How They Disappear
What does it mean for a new religion to arise or take hold among a group of people? What does it mean for a religious tradition to endure? These are questions that are quite commonly addressed, at least implicitly, in the study of religion. Less frequently asked is the question of what it means for a religious tradition to come to an end. This article addresses this question, paying particular attention to the ways people actively dismantle a religious tradition that previously shaped their lives. I also consider what studying the process of religious disappearance can teach us about what it means for a tradition to arise and endure, arguing that a grasp on processes of religious dissolution is necessary for a fully rounded approach to the study of religious change. Throughout the article, I illustrate my arguments with material from the study of Christianity, Judaism and indigenous religious traditions, particularly from Oceania.
In Pursuit of the New Millennium
Bruce Kapferer, Annelin Eriksen, and Kari Telle
An approach is outlined toward imaginary projections upon presents and futures at the turn of the current millennium. The religiosity or the passionate intensity of commitment to imaginary projections is stressed, particularly the way that these may give rise to innovative social and political directions especially in current globalizing circumstances. While new religions of a millenarian character are referred to, the general concern is with the form of new conceptions of political and social processes that are by no means confined to what are usually defined as religions.