To what extent did colonialism affect the terms by which the colonised understood the material and spiritual landscapes in which they lived? What history, memories, and meanings survive from the colonial encounter and before? In this text, Sandra E. Greene explores the material and spiritual meanings that the Anlo-Ewe people of Ghana once associated with particular bodies of water, burial sites, sacred towns, and the human body itself and brings these meanings and memories into contemporary context for the Anlo. As a key to understanding the Anlo world view, Greene reconstructs a vivid and convincing portrait of the human and physical environment of 19th century Anlo. Drawing on her extensive fieldwork, early European accounts, and the archives and publications of the Bremen Missionary Society, Greene charts how these ideas changed following contact with British colonisers and German Pietist missionaries who discouraged spiritual interpretation of these sites in favour of more scientific and regulatory views.; Anlo responses to these colonialist challenges to their ways of organising physical space involved considerable resistance and, over time, selective acceptance of aspects of n

In August 1986, Alice Auma, a young Acholi woman in northern Uganda, proclaiming herself under the orders of a Christian spirit named Lakwena, raised an army called the \u201cHoly Spirit Mobile Forces.\u201d With it she waged a war against perceived evil, not only an external enemy represented by the National Resistance Army of the government, but internal enemies in the form of \u201cimpure\u201d soldiers, witches, and sorcerers. She came very close to her goal of overthrowing the government but was defeated and fled to Kenya. This book provides a unique view of Alice's movement, based on interviews with its members and including their own writings, examining their perceptions of the threat of external and internal evil. It concludes with an account of the successor movements into which Alice's forces fragmented and which still are active in the civil wars of the Sudan and Uganda.

Lying on the border between eastern and western Christendom, Orthodox Karelia preserved its unique religious culture into the 19th and 20th centuries, when it was described and recorded by Finnish and Karelian folklore collectors. This colorful array of rituals and beliefs involving nature spirits, saints, the dead, and pilgrimage to monasteries represented a unique fusion of official Church ritual and doctrine and pre-Christian ethnic folk belief. This book undertakes a fascinating exploration into many aspects of Orthodox Karelian ritual life: beliefs in supernatural forces, folk models of illness, body concepts, divination, holy icons, the role of the ritual specialist and healer, the divine between nature and culture, images of the forest, the cult of the dead, and the popular image of monasteries and holy hermits. This book will appeal to anyone interested in popular religion, the cognitive study of religion, ritual studies, medical anthropology, and the folk traditions and symbolism of the Balto-Finnic peoples.

The Encyclopedia of African and African-American Religions covers the religious movements and churches of sub-Saharan Africa, North and South America and the Caribbean. The wide-ranging nature of the book includes religions which have their origin in the African Diaspora as well as discussing those which are products of contact between major world religions (such as Christianity and Islam). In addition, attention is given to the growing worldwide influence of African and African-American religions in Europe, Asia and the South Pacific. The work of anthropolgists, historians, religious scholars and sociologists is drawn upon and covers:
* African religion including major indigenous religions, new religions and non-indigenous religions
* African-American religion in North America including Black churches within mainstream religions; African-American sects; African-American movements
* African-American religion in South America and the Caribbean, including a nation-by-nation survey of African derived religions * General topics, beliefs, practices and institutions * Individuals including: Martin Luther King, Elijah Muhammed, Malcolm X, Father Divine, Jesse Jackson, and Lydia Cabrera. African-American societies and cultures.

Osun is a brilliant deity whose imagery and worldwide devotion demand broad and deep scholarly reflection. Contributors to the ground-breaking Africa s Ogun, edited by Sandra Barnes (Indiana University Press, 1997), explored the complex nature of Ogun, the orisa who transforms life through iron and technology. Osun across the Waters continues this exploration of Yoruba religion by documenting Osun religion. Osun presents a dynamic example of the resilience and renewed importance of traditional Yoruba images in negotiating spiritual experience, social identity, and political power in contemporary Africa and the African diaspora.

The 17 contributors to Osun across the Waters delineate the special dimensions of Osun religion as it appears through multiple disciplines in multiple cultural contexts. Tracing the extent of Osun traditions takes us across the waters and back again. Osun traditions continue to grow and change as they flow and return from their sources in Africa and the Americas.
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They can be found along the side streets of many American cities: herb or candle shops catering to practitioners of Voodoo, hoodoo, Santeria, and similar beliefs. Here one can purchase ritual items and raw materials for the fabrication of traditional charms, plus a variety of soaps, powders, and aromatic goods known in the trade as "spiritual products." For those seeking health or success, love or protection, these potions offer the power of the saints and the authority of the African gods.
In Spiritual Merchants, Carolyn Morrow Long provides an inside look at the followers of African-based belief systems and the retailers and manufacturers who supply them. Traveling from New Orleans to New York, from Charleston to Los Angeles, she takes readers on a tour of these shops, examines the origins of the products, and profiles the merchants who sell them.
Long describes the principles by which charms are thought to operate, how ingredients are chosen, and the uses to which they are put. She then explores the commodification of traditional charms and the evolution of the spiritual products industry--from small-scale mail order "doctors" and hoodoo drugstores to major manufacturers who market their products worldwide. She also offers an eye-opening look at how merchants who are not members of the culture entered the business through the manufacture of other goods such as toiletries, incense, and pharmaceuticals. Her narrative includes previously unpublished information on legendary Voodoo queens and hoodoo workers, as well as a case study of John the Conqueror root and its metamorphosis from spirit-embodying charm to commercial spiritual product.
No other book deals in such detail with both the history and current practices of African-based belief systems in the United States and the evolution of the spiritual products industry. For students of folklore or anyone intrigued by the world of charms and candle shops, Spiritual Merchants examines the confluence of African and European religion in the Americas and provides a colorful introduction to a vibrant aspect of contemporary culture.
The Author: Carolyn Morrow Long is a preservation specialist and conservator at the the Smithsonian Institution's National Museum of American History.

"Hassig's position is daring and potentially controversial and will be mandatory reading for those who deal with calendrical systems." -- Dr. Barbara J. Price, Columbia University

Based on their enormously complex calendars that recorded cycles of many kinds, the Aztecs and other ancient Mesoamerican civilizations are generally believed to have had a cyclical, rather than linear, conception of time and history. This boldly revisionist book challenges that understanding. Ross Hassig offers convincing evidence that for the Aztecs time was predominantly linear, that it was manipulated by the state as a means of controlling a dispersed tribute empire, and that the Conquest cut off state control and severed the unity of the calendar, leaving only the lesser cycles. From these, he asserts, we have inadequately reconstructed the pre-Columbian calendar and so misunderstood the Aztec conception of time and history.

Hassig first presents the traditional explanation of the Aztec calendrical system and its ideological functions and then marshals contrary evidence to argue that the Aztec elite deliberately used calendars and timekeeping to achieve practical political ends. He further traces how the Conquest played out in the temporal realm as Spanish conceptions of time partially displaced the Aztec ones. His findings promise to revolutionize our understanding of how the Aztecs and other Mesoamerican societies conceived of time and history.

Though Malawi and Central Africa are now predominantly Christian countries, African tradition relgion remains important everywhere. Now a classic, this study was first published in 1979 against the background of neglect in publishing texts on economic and social history and other aspects of cultural development. It provides important information on Central African territorial cults, and it one of a series recording the history of African religious systems. Ten scholars report on detailed case studies conducted in Zambia, Malawi and Zimbabwe.

Researched under difficult and sometimes dangerous circumstances during the Banda era, this book is a unique contribution to anthropological research in Malawi. Orginally published in 1976 this new edition has been throughly reworked and edited at a time when many of the domains described by Van Breugel were in a process of decline, transformation or even disappearance. The book offers precious descriptions of rain rituals at Bunda and Tsang'oma, explications of witchcraft phenomena and of the mdulu-complex, a convincing theory of the religious significance of Nyau and extensive deliberations of concepts of God and ancestors. In addition the book serves as a comprehensive overview on all the domains of Chewa Traditional Religion.

EACH YEAR IN THE HIGHLAND Guatemala town of Santiago Momostenango, Maya religious societies, dance teams, and cofradias perform the annual cycle of rituals and festivals prescribed by Costumbre (syncretized Maya Christian religion), which serves to renew the cosmic order. In this richly detailed ethnography, Garrett Cook explores how these festivals of Jesucristo and the saints derive from and reenact three major ancient Maya creation myths, thus revealing patterns of continuity between contemporary expressive culture and the myths, rituals, and iconography of the Classic and Postclassic Maya.

Drawing on fieldwork conducted in the 1970s and renewed in the 1990s, Cook describes the expressive culture tradition performed in and by the cofradias and their dance teams. He listens as dancers and cofrades explain the meaning of service and of the major ritual symbols in the cults of the saints and Jesucristo. Comparing these symbols to iconographic evidence from Palenque and myths from the Popol Vub, Cook persuasively argues that the expressive culture of Momostenango enacts major Maya creation myths -- the transformative sunrise, the representation of the year as the life cycle of anthropomorphized nature, and the erection of an axis mundi.

This research documents specific patterns of continuity and discontinuity in the communal expression of Maya religious and cosmogonic themes. Along with other recent research, it demonstrates the survival of a basic Maya pattern -- the world-creating vegetative renewal cycle -- in the highland Maya cults of the saints and Jesucristo.

Garrett W. Cook is Associate Professor and Chair of Anthropology at Baylor University.

In the celebrated Buffalo Woman Comes Singing, Brooke Medicine Eagle revealed her extraordinary spiritual odyssey from her first guided steps on the medicine path to her ongoing work as one of the most respected Native American teachers of the modern era. Now she shares a groundbreaking approach to spiritual transformation--by revitalizing the powerful ancient ritual The Ghost Dance.

Four centuries ago, when European invaders were ruthlessly plundering indigenous cultures, a Paiute tribesman received a vision of hope and resurrection, given by Father Spirit, to help survivors of the onslaught create a beautiful new life in the face of defeat, broken dreams, and death. That vision was celebrated in an ecstatic ghost dance honoring those who had perished.

Brooke Medicine Eagle explains how and why we are profoundly connected to The Ghost Dance. As she herself becomes initiated into the "illusion of death" and the wisdom of "heart-centered ascension," she teaches us how to confront our deepest fears, overcome our resistance to change, and renew our lives. Through prayer, music, and dance, Medicine Eagle provides us with the tools to bring about the final fulfillment of this profound ritual--by living in harmony with earth's rhythms, practicing sustainable living, honoring and sharing with all our relations, and freeing ourselves from the burden of possessions and possessiveness.

Perceptive, practical, and luminous, The Last Ghost Dance is a call to action, a challenge to raise up from the ashes of our desecrated planet a world that welcomes the full flowering of the spirit--and a new age of abundance, love, and peace.

Indigenous religions are the majority of the world's religions. This Companion shows how much they can contribute to a richer understanding of human identity, action and relationships. It also challenges their marginalization in the study of religions. An international team of contributors discuss representative indigenous religions from all continents in relation to significant themes. In the process they illustrate a variety of approaches to the study of religions. The Companion therefore provides a valuable resource and a provocation to a full consideration both of some of the most dynamic religions of the world and of ways in which they might be approached. The 17 chapters are divided among three parts labelled "People", "Power" and "Gifts" which encapsulate much of what is significant about a diversity of religions which are often pragmatic, multi-stranded, layered, non-dogmatic but unanalytical. They are frequently concerned with reciprocal rather than hierarchical relationships. Some challenge the obesssion with deities, showing that religions are concerned with a far broader range of relationships, many initiated and furthered by humanity not by putative "spiritual" beings. Others challenge obsessions about the afterlife or next world, showing that religions can be concerned with the pursuit of health, wealth and happiness in this world now. The possibility that this is true of all religions makes this Companion relevant to everyone interested in human religiosity today.

"The Oneida Creation Story" is the oldest tradition of the "Onyota'aka" (People of the Standing Stone) and is one of the greatest pieces of oral literature of Native North America. Ancient elements of Iroquoian cosmology are the heart of the saga: Sky-world, the fall of Sky-woman, the creation of Earth upon Turtle's back, and the creation of mankind and early society by the twins. Various versions have been passed down from generation to generation, but the story has never before been published in the Oneida language. "The Oneida Creation Story" makes this majestic and beautiful story available in both Oneida and English for the first time. This special bilingual edition also features earlier translated versions of the Creation Story, a discussion of its cultural and historical contexts by Oneida Indian historian Anthony Wonderley, and lexicons cross-referenced to the story.

Weaving together a wide array of historical sources with oral accounts gathered from fieldwork, this classic study provides a valuable overview of traditional Creek (Muskogee) religion and medicine. John R. Swanton visited the Creek Nation in the early twentieth century and learned about many important aspects of Creek religious life and medicine. Subjects covered in this book include Creek conceptions of the cosmos; religious stories; death and the afterlife; spiritual forces and beings; various rituals, including the Busk ceremony; prohibitions; the power and skills of different religious practitioners; the cultural force of witchcraft; and herbal and spiritual remedies. Many of these beliefs and practices have been present throughout Creek history and persist today. "Creek Religion and Medicine" showcases the vibrant culture of an enduring southeastern Native people.

The Sons of the Wind presents the mythology and sacred spirits of the Lakota. Based on information given to Dr. James Walker a century ago by Lakota Holy Men, this compilation includes the cycle of creation, the appearance of spirits and animals, the making of the four directions, and the coming of the Real People.

This book reinterprets Wifredo Lam's work with particular attention to its political implications, focusing on how these implications emerge from the artist's critical engagement with 20th-century anthropology. Field work conducted in Cuba, including the witnessing of actual Afro-Cuban religious ritual ceremonies and information collected from informants, enhances the interpretive background against which we can construe the meanings of Lam's art. In the process, Claude Cernuschi argues that Lam hoped to fashion a new hybrid style to foster pride and dignity in the Afro-Cuban community, as well as counteract the acute racism of Cuban culture.

About 1875 the Crows abandoned their own Sun Dance, but they continued to carry out other traditional rites despite opposition from missionaries and the federal government. In 1941, Crow Indians from Montana sought out leaders of the Sun Dance among the Wind River Shoshonis in Wyoming and under the direction of John Truhujo, made the ceremony a part of their lives. In The Shoshoni-Crow Sun Dance, Fred W. Voget draws on forty years of fieldwork to describe the people and circumstances leading to this singular event, the nature of the ceremony, the reconciliation's with Christianity and peyotism, the role of the Sun Dance as a catalyst for the reassertion of Crow cultural identity, and the place the Sun Dance now holds in Crow life and culture. Voget's description includes photographs and diagrams of the Sun Dance.

In 1886 Walter McClintock went to northwestern Montana as a member of a U.S. Forest Service expedition. He was adopted as a son by Chief Mad Dog, the high priest of the Sun Dance, and spent the next four years living on the Blackfoot Reservation. The Old North Trail, originally published in 1910, is a record of his experiences among the Blackfeet.

This introduction to the imaginative world of the Mexica (or Aztec) explores sacrifice in the richly textured life of 16th-century Mexico. Kay Almere Read describes a universe in which every object was timed by a given lifespan and in which sacrifice was the mechanism by which time functioned. This book makes a convincing case for what sacrifice meant religiously and for how it came to be that human sacrifice of staggering proportions could be accepted, matter-of-factly, by the Mexica people.

Spiritual Encounters is a comparative and theoretically informed look at the religious interactions between Native and colonial European cultures throughout the Americas. Religion was one of the most contentious, dramatic, and complex arenas of confrontation between Natives and Europeans during the colonial era. This volume fully explores the significance of colonial religious encounters. Case studies, organized by theme, showcase previously unexamined sources and offer interpretations that shed new light on Native-European religious encounters in the New World. One group of studies examines the extent to which Native peoples internalized Christianity and the cultural mechanisms that enabled them to do so. Other chapters assess in detail the often uneasy relationship between Christianity and coexisting indigenous religious practices involving sorcery and healing. A third set of essays looks at the broader political and economic forces underlying Native-colonial religious encounters. An introduction and epilogue by the editors provide valuable summaries of the broad patterns characterizing the religious interactions between the West and the Other in the colonial Americas. Nicholas Griffiths is the deputy department head of Hispanic studies at the University of Birmingham. He is the author of The Cross and the Serpent: Religious Repression and Resurgence in Colonial Peru. Fernando Cervantes is a lecturer in the department of Hispanic, Portuguese, and Latin American studies at the University of Bristol. He is the author of The Devil in the New World: The Impact of Diabolism in New Spain.

The Mixe of Oaxaca was the first extensive ethnography of the Mixe, with a special focus on Mixe religious beliefs and rituals and the curing practices associated with them. It records the procedures, design-plan, corresponding prayers, and symbolic context of well over one hundred rituals. Frank Lipp has written a new preface for this edition, in which he comments on the relationship of Mixe religion to current theoretical understandings of present-day Middle American folk religions.

Though Malawi in general, and the areas described in this book, are predominantly Christian, traditional religion is still an important reality, beside and within Christianity in Malawi. Matthew Schoffeleers, a Montfortian missionary priest and social anthropologist, addresses here aspects of African tradition religion, with a particular focus on spirit possesion. Both in its individual importance and in its territorial importance. Of the six papers collected in the book two deal with rain cults, which for centuries have played a central role in the political and religious life of Malawi, two with territorial spirit mediumship and two with cults of affliction.

Most North Americans experience mythology by way of translations of classical texts, and surprisingly few of us are familiar with Coyote, Spider Woman, Water Jar boy, Falling Sky Woman, or the epic of the Blessingway - to name just a few of the stories retold in this collection of significant myths of Native North America. David Leeming and Jake Page, building on the success of their Goddess: Myths of the Female Divine and God: Myths of the Male Divine, have provided an introduction and commentary on seventy-two myths drawn from a variety of cultures and language groups. They honor the Native pantheons, cosmologies, heroes, and heroines first as cultural expressions, then as variations on other mythic narratives to which they may be related, and ultimately as expressions of the larger human experience of mythmaking. David Leeming is Professor Emeritus of English and Comparative Literature at the University of Connecticut, Storrs. Jake Page is the coauthor of Wild Justice: The People of Geronimo V. the United States, also published by University of Oklahoma Press.