Amazonia and Siberia, classic regions of shamanism, have long challenged 'western' understandings of man's place in the world. By exploring the social relations between humans and non-human entities credited with human-like personhood (not only animals and plants, but also 'things' such as artifacts, trade items, or mineral resources) from a comparative perspective, this volume offers valuable insights into the constitutions of humanity and personhood characteristic of the two areas. The contributors conducted their ethnographic fieldwork among peoples undergoing transformative processes of their lived environments, such as the depletion of natural resources and migration to urban centers. They describe here fundamental relational modes that are being tested in the face of change, presenting groundbreaking research on personhood and agency in shamanic societies and contributing to our global understanding of social and cultural change and continuity.

The Ifugao of Northern Luzon, the Philippines, are famous for their extensive system of irrigated rice terraces, and previous anthropological accounts of the Ifugao have stressed their immense importance for social life. This book attempts to "go against the grain" and approach Ifugao society through an often overlooked element, namely their pigs. By a detailed ethnographic description of Ifugao cultural practices related to kinship, animism, prestige, and death, Pigs and Persons in the Philippines shows how pigs are involved in the constitution and re-constitution of relations between humans and between humans and spirits. Remme draws upon theories of relationality, performativity, and assemblages to argue that the exchange and consumption of pig meat have the ontological effect of enacting persons. He also shows how pigs are the prime means of engaging in relations with spirits and argues further that prestige can be understood as a heterogeneous assemblage of relations of which pigs play a central role. While pigs are thus constitutively involved in the enactment of persons, Remme also shows how they are operative in the re-constitution of relations that occurs at death. In documenting these practices, Remme argues for a relational understanding of personhood that goes beyond inter-human relations and includes relations with nonhuman beings, including spirits, and animals.

This book offers a unique comparative study of ubuntu, a dominant ethical theory in African philosophy, and western monotheism. It is the first book to bring ubuntu to bear on the axiology of theism debate in contemporary analytic philosophy of religion. A large motivating force behind this book is to explore the extent to which there is intersubjective ethical agreement and disagreement between ubuntu and Western worldviews like monotheism and naturalism. First, the author assesses the various arguments for anti-theism and pro-theism on the assumption that ubuntu is true. Ubuntu's communitarian focus might be so different from the Western tradition that it completely changes how we evaluate theism and atheism. Second, the author assesses the advantages and disadvantages of the truth of ubuntu for the world. Third and finally, he assesses the axiological status of faith for both monotheism and ubuntu. Ubuntu and Western Monotheism will be of interest to scholars and advanced students specializing in philosophy of religion, African religion and philosophy, and religious ethics.

Throughout Haitian history-from 17th century colonial Saint-Domingue to 21st century postcolonial Haiti-arguably, the Afro-Haitian religion of Vodou has been represented as an "unsettling faith" and a "cultural paradox," as expressed in various forms and modes of Haitian thought and life including literature, history, law, politics, painting, music, and art. Competing voices and conflicting ideas of Vodou have emerged from each of these cultural symbols and intellectual expressions. The Vodouist discourse has not only pervaded every aspect of the Haitian life and experience, it has defined the Haitian cosmology and worldview. Further, the Vodou faith has had a momentous impact on the evolution of Haitian intellectual, aesthetic, and literary imagination; comparatively, Vodou has shaped Haitian social ethics, sexual and gender identity, and theological discourse such as in the intellectual works and poetic imagination of Jean Price-Mars, Dantes Bellegarde, Jacques Roumain, Jacques Stephen Alexis, etc. Similarly, Vodou has shaped the discourse on the intersections of memory, trauma, history, collective redemption, and Haitian diasporic identity in Haitian women's writings such as in the fiction of Edwidge Danticat, Myriam Chancy, etc. The chapters in this collection tell a story about the dynamics of the Vodou faith and the rich ways Vodou has molded the Haitian narrative and psyche. The contributors of this book examine this constructed narrative from a multicultural voice that engages critically the discipline of ethnomusicology, drama, performance, art, anthropology, ethnography, economics, literature, intellectual history, philosophy, psychology, sociology, religion, and theology. Vodou is also studied from multiple theoretical approaches including queer, feminist theory, critical race theory, Marxism, postcolonial criticism, postmodernism, and psychoanalysis.

This book explores the exchange of Blackfoot "medicine bundles" within contemporary Blackfoot culture and between the Blackfoot Peoples and Euro-Americans. These ceremonial bundles, which are circulated as gifts in their native context, are robbed of their statuses as living beings or persons, when they are treated as symbolic objects or commodities by cultural outsiders. Much of the original, ethnographic data presented in this book deals with the attempts of some Blackfeet to repatriate ceremonial materials from Euro-American hands. This book represents a valuable study of contemporary Blackfoot religion as well as the repatriation movement. Kenneth Lokensgard also contributes to the studies of material culture and exchange; central to his investigation is the critical examination and reapplication of the interpretative terms "gift" and "commodity." Careful use of these terms, Lokensgard argues, can better help scholars appreciate how different peoples perceive the worlds they inhabit.

Employing anthropology, field research, and humanities methodologies as well as digital cartography, and foregrounding the voices of Indigenous scholars, this text examines digital projects currently underway, and includes alternative modes of "mapping" Native American, Alaskan Native, Indigenous Hawaiian and First Nations land. The work of both established and emerging scholars addressing a range of geographic regions and cultural issues is also represented. Issues addressed include the history of maps made by Native Americans; healing and reconciliation projects related to boarding schools; language and land reclamation; Western cartographic maps created in collaboration with Indigenous nations; and digital resources that combine maps with narrative, art, and film, along with chapters on archaeology, place naming, and the digital presence of elders. This text is of interest to scholars working in history, cultural studies, anthropology, Native American studies, and digital cartography.

First published in 1922, the author of this book was for many years a Provincial Commissioner of what was then the Kenya Colony whose main objects were to place on record the results of investigations made among the native tribes in British East Africa, particularly among the Kikuyu and Kamba people, and to endeavour from a study of their ceremonial with regard to sacrifice and taboo, to obtain a better insight into the principles which underlie the outward forms and ceremonies of their ritual. Together with natural religion and magic, the author discusses a variety of social activities influenced by religious beliefs, such as the organisation of councils, ceremonial oaths, war and peace, dances, legends, and the position of women in tribal society. The functions of some of the practices are self-evident or can be explained within the limits of psychological or anthropological terms, whilst others remain unexplained and seem inexplicable, even futile. The author's careful analysis of this last class provides interesting ethnological comment, for in seeking a better understanding of the psychology of one particular race, he draws attention also to analogous conditions of religious customs existing amongst other widely differing races. In the last chapter, 'Quo Vadis', added to the second edition of 1938, the author furthers his discussion of East Africa after the war. Together with the factual analysis of the first three parts, these additional observations, invaluable once to administrators and all concerned in colonial government, today prove their value not only for students of East Africa, but for all those endeavouring to arrive at an adjustment between the old native social structure and the extraneous forces now operating with ever increasing intensity.

One glaring lacuna in studies of Haitian Vodou is the scarcity of works exploring the connection between the religion and its main roots, traditional Yoruba religion. Discussions of Vodou very often seem to present the religion in vacuo, as a sui generis phenomenon that arose in Saint-Domingue and evolved in Haiti, with no antecedents. What is sorely needed then is more comparative studies of Haitian Vodou that would examine its connections to traditional Yoruba religion and thus illuminate certain aspects of its mythology, belief system, practices, and rituals. This book seeks to bridge these gaps. Vodou in the Haitian Experience studies comparatively the connections and relationships between Vodou and African traditional religions such as Yoruba religion and Egyptian religion. Such studies might enhance our understanding of the religion, and the connections between Africa and its Diaspora through shared religious patterns and practices. The general reader should be mindful of the transnational and transcultural perspectives of Vodou, as well as the cultural, socio-economic, and political context which gave birth to different visions and ideas of Vodou. The chapters in this collection tell a story about the dynamics of the Vodou faith and the rich ways Vodou has molded the Haitian narrative and psyche. The contributors of this book examine this constructed narrative from a multicultural voice that engages critically the discipline of ethnomusicology, drama, performance, art, anthropology, ethnography, economics, literature, intellectual history, philosophy, psychology, sociology, religion, and theology. Vodou is also studied from multiple theoretical approaches including queer, feminist theory, critical race theory, Marxism, postcolonial criticism, postmodernism, and psychoanalysis.

The academic study of Indigenous Religions developed historically from missiological and anthropological sources, but little analysis has been devoted to this classification within departments of religious studies. Evaluating this assumption in the light of case studies drawn from Zimbabwe, Alaska and shamanic traditions, and in view of current debates over 'primitivism', James Cox mounts a defence for the scholarly use of the category 'Indigenous Religions'.

'What is this about colours in theology? Surely there is only one true theology - that revealed by God in the Bible And why on earth would you want a Black theology anyway?' - Emmanuel Lartey, Senior Lecturer in Pastoral Theology, University of Birmingham. Black theology as a self-named discipline and a radical form of Christian practice emerged in its present form in 1960s, in the USA. It has grown out of the experiences of Black people of the African Diaspora as they have sought to re-interpret the central ideas of Christianity in light of their experiences. But Black theology is not simply a North American affair. If Black theology can be defined as the radical re-interpretation of the revelation of God in Christ, in light of the struggles and suffering of Black existence in order that de-humanised and oppressed Black people might see in God the basis for their liberation; then there has been a form of Black theology in operation in Britain since the epoch of slavery. It is therefore, most timely that this seminal volume should come to fruition in 2007. 2007 marks the 200th anniversary of the abolition of the slave trade in Britain. Although there has been a Black presence in Britain since Roman times, the often troubled existence of Black people in Britain can be traced to the Elizabethan era and the influx of Black slaves from Africa and the Americas. This text seeks to outline the development of Black theology in Britain from 18th century through to our contemporary era. By means of re-investigating popular texts and previously unpublished groundbreaking material, the editors offer a comprehensive and challenging interpretation of the development of an eclectic and distinctive voice that is Black theology in Britain.

Personhood and relationality have re-animated debate in and between many disciplines. We are in the midst of a simultaneous "ontological turn", a "(re)turn to things" and a "relational turn", and also debating a "new animism". It is increasingly recognised that the boundaries between the "natural" and "social" sciences are of heuristic value but might not adequately describe reality of a multi-species world. Following rich and provocative dialogues between ethnologists and Indigenous experts, relations between the received knowledge of Western Modernity and that of people who dwell and move within different ontologies have shifted. Reflection on human relations with the larger-than-human world can no longer rely on the outdated assumption that "nature" and "cultures" already accurately describe the lineaments of reality. The chapters in this volume advance debates about relations between humans and things, between scholars and others, and between Modern and Indigenous ontologies. They consider how terms in diverse communities might hinder or help express, evidence and explore improved ways of knowing and being in the world. Contributors to this volume bring different perspectives and approaches to bear on questions about animism, personhood, materiality, and relationality. They include anthropologists, archaeologists, ethnographers, and scholars of religion.

Since time immemorial indigenous people have engaged in legal relationships with other-than-human-persons. These relationships are exemplified in enspirited sacred natural sites, which are owned and governed by numina spirits that can potentially place legal demands on humankind in return for protection and blessing. Although conservationists recognise the biodiverse significance of most sacred natural sites, the role of spiritual agency by other-than-human-persons is not well understood. Consequently, sacred natural sites typically lack legal status and IUCN-designated protection. More recent ecocentric and posthuman worldviews and polycentric legal frameworks have allowed courts and legislatures to grant 'rights' to nature and 'juristic personhood' and standing to biophysical entities. This book examines the indigenous literature and recent legal cases as a pretext for granting juristic personhood to enspirited sacred natural sites. The author draws on two decades of his research among Tibetans in Kham (southwest China), to provide a detailed case study. It is argued that juristic personhood is contingent upon the presence and agency of a resident numina and that recognition should be given to their role in spiritual governance over their jurisdiction. The book concludes by recommending that advocacy organisations help indigenous people with test cases to secure standing for threatened sacred natural sites (SNS) and calls upon IUCN, UNESCO (MAB and WHS), ASEAN Heritage and EuroNatura to retrospectively re-designate their properties, reserves, parks and initiatives so that SNS and spiritual governance are fully recognised and embraced. It will be of great interest to advanced students and researchers in environmental law, nature conservation, religion and anthropology.

This small but interdisciplinary collection on ritual originally published between 1974 and 1998, draws together research by leading academics in the area of anthropology, sociology, history and religion and provides a focused approach to the study of ritual in human society. Comprised of 4 volumes, the collection offers a diverse study of how ritual plays a vital role in a variety of circumstances, including: Industrial society; Diasporas; Reproduction; Society; Death and bereavement. This academically stimulating set provides a uniquely interdisciplinary look at an area of study currently regaining prominence. It brings back into print a selection of previously unavailable titles, which will still be of interest to academics today, as at their time of publication. It will provide a must-have resource for academics and students seeking to better understand the use of ritual from a wide selection of areas. The collection will appeal to not only those working in the area of anthropology, but also history, sociology and religion.

How long can a traditional religion survive the impact of world religions, state hegemony, and globalization? The 'Karamoja problem' is one that has perplexed colonial and independent governments alike. Now Karamojong notoriety for armed cattle raiding has attracted the attention of the UN and USAID since the proliferation of small arms in the pastoralist belt across Africa from Sudan to stateless Somalia is deemed a threat to world security. The consequences are ethnocidal, but what makes African peoples stand out against state and global governance? The traditional African religion of the Karamojong, despite the multiple external influences of the twentieth century and earlier, has remained at the heart of their culture as it has changed through time. Drawing on oral accounts and the language itself, as well as his extensive experience of living and working in the region, Knighton avoids Western perspectivism to highlight the successful reassertion of African beliefs and values over repeated attempts by interventionists to replace or subvert them. Knighton argues that the religious aspect of Karamojong culture, with its persistent faith dimension, is one of the key factors that have enabled them to maintain their amazing degree of religious, political, and military autonomy in the postmodern world. Using historical and anthropological approaches, the real continuities within the culture and the reasons for mysterious vitality of Karamojong religion are explored.

"A vision that encompasses two worlds and weaves the lessons of both into a fine tapestry."

By exploring how the religious beliefs, scientific knowledge, and social surroundings of African-American sufferers of type 2 diabetes mellitus (T2DM) impacts their understanding of the condition, this book develops a new model of effective adult learning. Presenting the findings of rigorous qualitative research undertaken with five individuals with T2DM, this volume considers how individuals' educational background, their personal experiences, and their relationship with African-American theism have impacted on their efforts to understand and manage the disease. Identification of the social and spiritual dynamics which govern adults' acceptance of a chronic condition such as diabetes, and their ability to manage the illness according to modern medical principles, informs the development of a new theory of adult learning known as permeated learning. This model, which extends beyond transformative learning to recognize the influence of social constructs specific to African-American communities, will have broad application to adult education and the management of chronic diseases. This scholarly text will be of great interest to graduate and postgraduate students, researchers, academics, and policymakers in the field of adult education, African-American education, transformative learning, lifelong learning, and multicultural education.

Steven Bryan presents a biblical framework for thinking about various ideologies of cultural identity and cultivating diversity as the positive good that God intended.

J.D. Lewis-Williams, a leading South African archaeologist and ethnographer, examines the complex myths of the San-Bushmen to create a larger theory of how myth is used in cultures worldwide. Exploring ethnographic, archival and archaeological lines of research, he extracts the `nuggets', the far-reaching but often unspoken words and concepts of language and understanding that are opaque to outsiders, to establish a more nuanced theory of the role of these myths in the thought-world and social circumstances of the San. The book draws from the author's own work, the unique 19th-century Bleek & Lloyd archive, more recent ethnographic work, and San rock art and includes well-known San stories such as The broken string, Mantis dreams, and Creation of the eland.

The beliefs and practices surrounding the meanings and symbols of the spirit world in Vietnam are explored in detail in this innovative study on popular religion in the country. The author shows an abiding interest in the 'subconscious life' at a grassroots level alongside rational formations of cosmological understanding which effect politics and economics on a national scale.
By bringing together oral histories, reports and fiction writing alongside more conventional documented sources, this book reveals an area of history which has been largely neglected.

eBook available with sample pages: 0203489071

First published in 1922, the author of this book was for many years a Provincial Commissioner of what was then the Kenya Colony whose main objects were to place on record the results of investigations made among the native tribes in British East Africa, particularly among the Kikuyu and Kamba people, and to endeavour from a study of their ceremonial with regard to sacrifice and taboo, to obtain a better insight into the principles which underlie the outward forms and ceremonies of their ritual. Together with natural religion and magic, the author discusses a variety of social activities influenced by religious beliefs, such as the organisation of councils, ceremonial oaths, war and peace, dances, legends, and the position of women in tribal society. The functions of some of the practices are self-evident or can be explained within the limits of psychological or anthropological terms, whilst others remain unexplained and seem inexplicable, even futile. The author's careful analysis of this last class provides interesting ethnological comment, for in seeking a better understanding of the psychology of one particular race, he draws attention also to analogous conditions of religious customs existing amongst other widely differing races. In the last chapter, 'Quo Vadis', added to the second edition of 1938, the author furthers his discussion of East Africa after the war. Together with the factual analysis of the first three parts, these additional observations, invaluable once to administrators and all concerned in colonial government, today prove their value not only for students of East Africa, but for all those endeavouring to arrive at an adjustment between the old native social structure and the extraneous forces now operating with ever increasing intensity.

This book focuses on Akan-speaking Ghanaians in London and explores in detail the experience of African migrants living in Britain, investigating how they construct their British citizenship through their membership of the church. Building on extensive ethnographic research in London and Ghana, the author explores the relationship between religion and citizenship, the emergence of transnational subjectivities, and the making of diaspora aesthetics among African migrants. Starting from the understanding that citizenship is dialogical, a status mediated by a subject's multiple and intersecting identities, the author highlights the limitations of existing conceptualisations of migrant citizenship. Anchored in a case study of the British/Ghanaian Methodist Church as a transnational religious organisation and cultural polity, the book explores diasporic religious subjectivities as both cosmopolitan and transnational, while being configured in emotionally and morally significant ways by the Methodist Church, as well as family, ethnicity, and nation. Interdisciplinary by nature, this book will be of interest to a wide range of researchers and scholars across the social sciences and humanities working in the fields of anthropology, religion, sociology, postcolonial studies, and African studies, and additionally policy makers interested in diaspora and migration studies.

Series Information:
Native Americans and the Law

Popol Vuh, the Quiché Mayan book of creation, is not only the most important text in the native languages of the Americas, it is also an extraordinary document of the human imagination. It begins with the deeds of Mayan gods in the darkness of a primeval sea and ends with the radiant splendor of the Mayan lords who founded the Quiché kingdom in the Guatemalan highlands. Originally written in Mayan hieroglyphs, it was transcribed into the Roman alphabet in the sixteenth century.

This new edition of Dennis Tedlock's unabridged, widely praised translation includes new notes and commentary, newly translated passages, newly deciphered hieroglyphs, and over forty new illustrations.

The author provides a detailed portrait of the Spiritual Baptist Faith and Orisha Work, two religions that share a common basis in the traditional religion of the Yoruba in West Africa. Specifically, the author studies the phenomenon of spirit possession, an integral aspect of worship in both religions. In the Spiritual Baptist Faith, a person who is possessed by the Holy Spirit retains his or her own identity, while in Orisha Work, those who are possessed by the orishas (spirits), become the spirits. Both types of possession are based on the Yoruba concept of self in which identity is dependent on the spirit which animates a physical body. This common basis of religions enables the respective populations to interact extensively and explains why an individual can experience both types of spiritual possession.