Known in the Dominican Republic and Togo as Vodu, in Benin as Vodun, and in Haiti as Vodou, West African religion has, for hundreds of years, served as a repository of sacred knowledge while simultaneously evolving in response to human experience and globalization. Spirit Service: Vodun and Vodou in the African Atlantic World explores this dynamic religion, its mobility, and its place in the modern world. By examining the systems-ritual practices, community-based spirit veneration, and spiritual means of securing opportunity and well-being-alongside the individuals who worship, this rich collection offers the first comprehensive ethnographic study of West African spirit service on a broad scale. Contributors consider social encounters between African/Haitian practitioners and European / North American spiritual seekers, economies and histories, funerary rites and spirit possessions, and examinations of gender and materiality. Offering much-needed perspective on this historically disparaged religion, Spirit Service reminds us all that the gods are growing, assimilating, and demanding recognition and respect.

The Bektashi dervish order is a Sufi Alevite sect found in Anatolia and the Balkans with a strong presence in Albania. In this, his final book, Robert Elsie analyses the Albanian Bektashi and considers their role in the country's history and society. Although much has been written on the Bektashi in Turkey, little has appeared on the Albanian branch of the sect. Robert Elsie considers the history and culture of the Bektashi, analyses writings on the order by early travellers to the region such as Margaret Hasluck and Sir Arthur Evans and provides a comprehensive list of tekkes (convents) and tyrbes (shrines) in Albania and neighbouring countries. Finally he presents a catalogue of notable Albanian Bektashi figures in history and legend. This book provides a complete reference guide to the Bektashi in Albania which will be essential reading for scholars of the Balkans, Islamic sects and Albanian history and culture.

Mysteries of the Jaguar Shamans of the Northwest Amazon tells the life story of Mandu da Silva, the last living jaguar shaman among the Baniwa people in the Northwest Amazon. In this original and engaging work, Robin M. Wright, who has known and worked with Silva for more than thirty years, weaves the story of Silva's life together with the Baniwas' broader society, history, mythology, cosmology, and jaguar shaman traditions. The jaguar shamans are key players in what Wright calls "a nexus of religious power and knowledge" in which healers, sorcerers, priestly chanters, and dance leaders exercise complementary functions that link living specialists with the deities and great spirits of the cosmos. Exploring in depth the apprenticeship of the shaman, Wright shows how jaguar shamans seek the knowledge and power of the deities through several stages of instruction and practice. This volume, the first study to map the sacred geography ("mythscape") of the northern Arawak-speaking people of the Northwest Amazon, demonstrates the direct connections between petroglyphs and other inscriptions and Baniwa sacred narratives as a whole. In eloquent and inviting analytic prose, Wright links biographic and ethnographic elements in elevating anthropological writing to a new standard of theoretically aware storytelling and analytic power.

Rastafari Reasoning and the RastaWoman: Gender Constructions in the Shaping of Rastafari Livity examines the complex ways that gender and race shaped a liberation movement propelled by the Caribbean evolution of an African spiritual ethos. Jeanne Christensen proposes that Rastafari represents the most recent reworking of this spiritual ethos, referred to as African religiosity. The book contributes a new perspective to the literature on Rastafari, and through a historical lens, corrects the predominant static view of Rastafari women. In certain Rastafari manifestations, a growing livity developed by RastaMen eventually excluded women from an important ritual called "Reasoning"-a conscious search for existential and ontological truth through self-understanding performed in a group setting. Restoring agency to the RastaWoman, Christensen argues that RastaWomen, intimately in touch with this spiritual ethos, challenged oppressive structures within the movement itself. They skirted official restrictions, speaking out in public and written forums whenever such avenues presented themselves, and searched for their own truth through conscious intentional self-examination characteristic of the Reasoning ritual. With its powerful, theoretically informed narrative, Rastafari Reasoning and the RastaWoman: Gender Constructions in the Shaping of Rastafari Livity will appeal to students and scholars interested in religious transformation, resistance movements, gender issues, critical race studies, and the history and culture of the English-speaking Caribbean.

This edition updates the scholarship on ancestor worship-with the addition of three new chapters. Beginning with Akan theology and ending with sacrifices, the study examines Akan conception of God, the abosom (gods and goddesses) relative to creation, centrality of the ancestors' stool as the ultimate religious symbol housing the soul of the Akan, and organized annual propitiatory festivities carried out among the Akan in honor of the ancestors (Nananom Nsamanfo) and abosom. The book, therefore, serves as an invaluable resource for those interested in the phenomenon of African religion, because it provides real insight into ancestor worship in ways that are meaningful, practical, systematic, and as a way of life by an Akan Traditional ruler ( dikro) and a professor of Africana studies.

The Knowledge Seeker tells the story of the developing Indigenous-run education movement and calls forth the urgent need to teach about Indigenous spirituality.

Christian churches erected in Mexico during the early colonial era represented the triumph of European conquest and religious domination. Or did they? Building on recent research that questions the ""cultural"" conquest of Mesoamerica, Eleanor Wake shows that colonial Mexican churches also reflected the beliefs of the indigenous communities that built them. European authorities failed to recognize that the meaning of the edifices they so admired was being challenged: pre-Columbian iconography integrated into Christian imagery, altars oriented toward indigenous sacred landmarks, and carefully recycled masonry. In Framing the Sacred, Wake examines how the art and architecture of Mexico's religious structures reveals the indigenous people's own decisions regarding the conversion program and their accommodation of the Christian message. As Wake shows, native peoples selected aspects of the invading culture to secure their own culture's survival. In focusing on anomalies present in indigenous art and their relationship to orthodox Christian iconography, she draws on a wide geographical sampling across various forms of Indian artistic expression, including religious sculpture and painting, innovative architectural detail, cartography, and devotional poetry. She also offers a detailed analysis of documented native ritual practices that - she argues - assist in the interpretation of the imagery. With more than 260 illustrations, Framing the Sacred is the most extensive study to date of the indigenous aspects of these churches and fosters a more complete understanding of Christianity's influence on Mexican peoples.

This comparative study of African and Hindu popular religions in the Republic of Trinidad and Tobago charts the development of religion in the Caribbean by analyzing the ways ecstatic forms of worship, enacted through trance performance and spirit mediumship, have adapted to capitalism and reconfigured themselves within the context of modernity. Showing how diasporic traditions of West African Orisha Worship and South Asian Shakti Puja converged in their ritual adaptations to colonialism in the West Indies, as well as diverged politically within the context of postcolonial multiculturalism, Keith McNeal reveals the unexpected ways these traditions of trance performance have become both globalized and modernized. The first book-length work to compare and contrast Afro- and Indo-Caribbean materials in a systematic and multidimensional manner, this volume makes fresh and innovative contributions to anthropology, religious studies, and the historiography of modernity. By giving both religious subcultures and their intersections equal attention, McNeal offers a richly textured account of southern Caribbean cultural history and pursues important questions about the history and future of religion.

This book examines alleged "superhuman" powers predominantly associated with smith/artisans in five African societies. It discusses their ritual and social roles, mythico-histories, symbols surrounding their art, and changing relationships between these specialists and their patrons. Needed but also feared, these smith/artisans work in traditionally hereditary occupations and in stratified but negotiable relationships with their rural patron families. Many of them now also work for new customers in an expanding market economy, which is still characterized by personal, face-to-face interactions. Rasmussen maintains that a framework integrating anthropological theories of witchcraft, alterity, symbolism, and power is fundamental to understanding local accusations and tensions in these relationships. She also argues that it is critical to deconstruct and disentangle guilt, blame, and envy-concepts that are often conflated in anthropology at the expense of falsely accused "witch" figures. The first portion of this book is an ethnographic analysis of smith/artisans in Tuareg society, and draws on primary source data from this author's long-term social/cultural anthropological field research in Tuareg (Kel Tamajaq) communities of northern Niger and Mali. The latter portion of the book is a cross-cultural comparison, and it re-analyzes the Tuareg case, drawing on secondary data on ritual powers and smith/artisans in four other African societies: the Amhara of Ethiopia, the Bidan (Moors) of Mauritania, the Kapsiki of Cameroon, and the Mande of southern Mali. In the concluding analysis, there is discussion of similarities and differences between these cases, the social consequences of ritual knowledge and power in each community, and their wider implications for anthropology of religion, human rights, and African studies.