While much theological thinking assumes a normative male perspective, this study demonstrates how our ideas of religious beliefs and practices change in the light of gender awareness. Exploring the philosophy and practices of the Orisha traditions (principally the Afro-Cuban religious complex known as Santeria) as they have developed in the Americas, Clark suggests that, unlike many mainstream religions, these traditions exist within a female-normative system in which all practitioners are expected to take up female gender roles. Examining the practices of divination, initiation, possession trance, sacrifice, and witchcraft in successive chapters, Clark explores the ways in which Santeria beliefs and practices deviate from the historical assumptions about and the conceptual implications of these basic concepts. After tracing the standard definition of each term and describing its place within the worldview of Santeria, Clark teases out its gender implications to argue for the female-normative nature of the religion. By arguing that gender is a fluid concept within Santeria, Clark suggests that the qualities of being female form the ideal of Santeria religious practice for both men and women. In addition, she asserts that the Ifa cult organized around the male-only priesthood of the babalawo is an independent tradition that has been incompletely assimilated into the larger Santeria complex. Based on field research done in several Santeria communities, Clark's study provides a detailed overview of the Santeria and Yoruba traditional beliefs and practices. By clarifying a wide range of feminist- and gender-related themes in Cuban Santeria, she challenges the traditional gendering of thereligion and provides an account that will be of significant interest to students of Caribbean studies and African religions, as well as to scholars in anthropology, sociology, and gender studies.

The traditions of oral ritual speech in the Himalayas have a lively existence alongside the written "great" traditions that predominate. However, as Martin Gaenszle shows, the oral traditions are still little known and even less understood. This collection of oral texts from Nepal, Bhutan, and northeast India, rich with translation and interpretation, serves two purposes. First, it presents the texts themselves, not just as fragments, but as coherent performances of ritual speech, varied in their linguistic form. Second, it displays various possible methods of presenting oral ritual texts in written form; no single standard form is yet agreed upon. In Ritual Speech in the Himalayas, each contributor showcases a unique style of transforming the spoken language and its translation or comments into an editorial format to fit the respective genres and scholarly interests, such as interlinear or sectional translation, morphological glossing, or musical scores.

The Soul of the Indian is Charles A. Eastman's exploration and documentation of religion as he experienced it during the late nineteenth century. A Dakota physician and writer who sought to bring understanding between Native and non-Native Americans, Eastman (1858-1939) became one of the best-known Native Americans of his time and a significant intellectual figure whose clarity of vision endures today. In a straightforward manner Eastman emphasizes the universal quality and personal appeal of his Dakota religious heritage. First published in 1911, The Soul of the Indian draws on his childhood teaching and ancestral ideals to counter the research written by outsiders who treated the Dakotas' ancient worldviews chiefly as a matter of curiosity. Eastman writes with deep respect for his ancestors and their culture and history, including a profound reverence for the environment, animals, and plants. Though written more than a century ago, Eastman could be speaking to our own time with its spiritual confusion and environmental degradation. The new introduction by Brenda J. Child grounds this important book in contemporary studies.