What do Christians do with the Bible? How do they--individually and collectively--interact with the sacred texts? Why does this engagement shift so drastically among and between social, historical, religious, and institutional contexts? Such questions are addressed in a most enlightening, engaging, and original way in "The Social Life of Scriptures."

Contributors offer a collection of closely analyzed and carefully conducted ethnographic and historical case studies, covering a range of geographic, theological, and cultural territory, including: American evangelicals and charismatics; Jamaican Rastafarians; evangelical and Catholic Mayans; Northern Irish charismatics; Nigerian Anglicans; and Chinese evangelicals in the United States.

"The Social Life of Scriptures" is the first book to present an eclectic, cross-cultural, and comparative investigation of Bible use. Moreover, it models an important movement to outline a framework for how scriptures are implicated in organizing social structures and meanings, with specific foci on gender, ethnicity, agency, and power.

What do Christians do with the Bible? How do they--individually and collectively--interact with the sacred texts? Why does this engagement shift so drastically among and between social, historical, religious, and institutional contexts? Such questions are addressed in a most enlightening, engaging, and original way in "The Social Life of Scriptures."

Contributors offer a collection of closely analyzed and carefully conducted ethnographic and historical case studies, covering a range of geographic, theological, and cultural territory, including: American evangelicals and charismatics; Jamaican Rastafarians; evangelical and Catholic Mayans; Northern Irish charismatics; Nigerian Anglicans; and Chinese evangelicals in the United States.

"The Social Life of Scriptures" is the first book to present an eclectic, cross-cultural, and comparative investigation of Bible use. Moreover, it models an important movement to outline a framework for how scriptures are implicated in organizing social structures and meanings, with specific foci on gender, ethnicity, agency, and power.

Ethnographers of religion have created a vast record of religious behavior from small-scale non-literate societies to globally distributed religions in urban settings. So a theory that claims to explain prominent features of ritual, myth, and belief in all contexts everywhere causes ethnographers a skeptical pause. In Ritual and Memory, however, a wide range of ethnographers grapple critically with Harvey Whitehouse's theory of two divergent modes of religiosity. Although these contributors differ in their methods, their areas of fieldwork, and their predisposition towards Whitehouse's cognitively-based approach, they all help evaluate and refine Whitehouse's theory and so contribute to a new comparative approach in the anthropology of religion.

What do evangelicals believe when they 'believe in the Bible'? Despite hundreds of English versions that differ in their texts, evangelicals continue to believe that there is a stable text--'the Bible'--which is the authoritative word of God and an essential guide to their everyday lives. To understand this phenomenon of evangelical Biblicism, anthropologist and biblical scholar Brian Malley looks not to the words of the Bible but to the Bible-believing communities. For as Malley demonstrates, it is less the meaning of the words of the Bible itself than how 'the Bible' provides a proper ground for beliefs that matters to evangelicals. Drawing on recent cognitive and social theory and extensive fieldwork in an evangelical church, Malley's book is an invaluable guide for seminarians, social scientists of religion, or for anyone who wants to understand just how the Bible works for American evangelicals.

What do evangelicals believe when they 'believe in the Bible'? Despite hundreds of English versions that differ in their texts, evangelicals continue to believe that there is a stable text--'the Bible'--which is the authoritative word of God and an essential guide to their everyday lives. To understand this phenomenon of evangelical Biblicism, anthropologist and biblical scholar Brian Malley looks not to the words of the Bible but to the Bible-believing communities. For as Malley demonstrates, it is less the meaning of the words of the Bible itself than how 'the Bible' provides a proper ground for beliefs that matters to evangelicals. Drawing on recent cognitive and social theory and extensive fieldwork in an evangelical church, Malley's book is an invaluable guide for seminarians, social scientists of religion, or for anyone who wants to understand just how the Bible works for American evangelicals.

Ethnographers of religion have created a vast record of religious behavior from small-scale non-literate societies to globally distributed religions in urban settings. So a theory that claims to explain prominent features of ritual, myth, and belief in all contexts everywhere causes ethnographers a skeptical pause. In Ritual and Memory, however, a wide range of ethnographers grapple critically with Harvey Whitehouse's theory of two divergent modes of religiosity. Although these contributors differ in their methods, their areas of fieldwork, and their predisposition towards Whitehouse's cognitively-based approach, they all help evaluate and refine Whitehouse's theory and so contribute to a new comparative approach in the anthropology of religion.