Clothing, dress, and ornamentation are crucial parts of individual and communal religious life and practice, yet they are too often overlooked. This book convenes leading scholars to explore the roles of attire and adornment in the creation and communication of religious meaning, identity, and community. Contributors investigate aspects of religious dress in North America in the nineteenth, twentieth, and twenty-first centuries, considering adornment practices in a wide range of religious traditions and among individuals who straddle religious boundaries. The collection is organized around four frameworks for understanding the material culture of religion: theological interpretation, identity formation, negotiation of tradition, and activism. Religion, Attire, and Adornment in North America features essays on topics such as Black Israelites' use of African fabrics, Christian religious tattoos, Wiccan ritual nudity, Amish "plain dress," Mormon sacred garments, Hare Krishna robes, and the Church of Body Modification. Spanning the diversity of religious practice and expression, this book is suitable for a range of undergraduate courses and offers new insights for scholars in many disciplines.

Clothing, dress, and ornamentation are crucial parts of individual and communal religious life and practice, yet they are too often overlooked. This book convenes leading scholars to explore the roles of attire and adornment in the creation and communication of religious meaning, identity, and community. Contributors investigate aspects of religious dress in North America in the nineteenth, twentieth, and twenty-first centuries, considering adornment practices in a wide range of religious traditions and among individuals who straddle religious boundaries. The collection is organized around four frameworks for understanding the material culture of religion: theological interpretation, identity formation, negotiation of tradition, and activism. Religion, Attire, and Adornment in North America features essays on topics such as Black Israelites' use of African fabrics, Christian religious tattoos, Wiccan ritual nudity, Amish "plain dress," Mormon sacred garments, Hare Krishna robes, and the Church of Body Modification. Spanning the diversity of religious practice and expression, this book is suitable for a range of undergraduate courses and offers new insights for scholars in many disciplines.

Charles Manuel "Sweet Daddy" Grace founded the United House of Prayer for All People in Wareham, Massachusetts, in 1919. This charismatic church has been regarded as one of the most extreme Pentecostal sects in the country. In addition to attention-getting maneuvers such as wearing purple suits with glitzy jewelry, purchasing high profile real estate, and conducting baptisms in city streets with a fire hose, the flamboyant Grace reputedly accepted massive donations from his poverty-stricken followers and used the money to live lavishly. It was assumed by many that Grace was the charismatic glue that held his church together, and that once he was gone the institution would disintegrate. Instead, following his 1960 death there was a period of confusion, restructuring, and streamlining. Today the House of Prayer remains an active church with a national membership in the tens of thousands.

Daddy Grace: A Celebrity Preacher and His House of Prayer seriously examines the religious nature of the House of Prayer, the dimensions of Grace's leadership strategies, and the connections between his often ostentatious acts and the intentional infrastructure of the House of Prayer. Furthermore, woven through the text are analyses of the race, class, and gender issues manifest in the House of Prayer structure under Grace's aegis.

Marie W. Dallam here offers both a religious history of the House of Prayer as an institution and an intellectual history of its colorful and enigmatic leader.

The way in which religious people eat reflects not only their understanding of food and religious practice but also their conception of society and their place within it. This anthology considers theological foodways, identity foodways, negotiated foodways, and activist foodways in the United States, Canada, and the Caribbean. Original essays explore the role of food and eating in defining theologies and belief structures, creating personal and collective identities, establishing and challenging boundaries and borders, and helping to negotiate issues of community, religion, race, and nationality.

Contributors consider food practices and beliefs among Christians, Jews, Muslims, and Buddhists, as well as members of new religious movements, Afro-Caribbean religions, interfaith families, and individuals who consider food itself a religion. They traverse a range of geographic regions, from the Southern Appalachian Mountains to North America's urban centers, and span historical periods from the colonial era to the present. These essays contain a variety of methodological and theoretical perspectives, emphasizing the embeddedness of food and eating practices within specific religions and the embeddedness of religion within society and culture. The volume makes an excellent resource for scholars hoping to add greater depth to their research and for instructors seeking a thematically rich, vivid, and relevant tool for the classroom.

The way in which religious people eat reflects not only their understanding of food and religious practice but also their conception of society and their place within it. This anthology considers theological foodways, identity foodways, negotiated foodways, and activist foodways in the United States, Canada, and the Caribbean. Original essays explore the role of food and eating in defining theologies and belief structures, creating personal and collective identities, establishing and challenging boundaries and borders, and helping to negotiate issues of community, religion, race, and nationality.

Contributors consider food practices and beliefs among Christians, Jews, Muslims, and Buddhists, as well as members of new religious movements, Afro-Caribbean religions, interfaith families, and individuals who consider food itself a religion. They traverse a range of geographic regions, from the Southern Appalachian Mountains to North America's urban centers, and span historical periods from the colonial era to the present. These essays contain a variety of methodological and theoretical perspectives, emphasizing the embeddedness of food and eating practices within specific religions and the embeddedness of religion within society and culture. The volume makes an excellent resource for scholars hoping to add greater depth to their research and for instructors seeking a thematically rich, vivid, and relevant tool for the classroom.

Cowboy Christians examines the long history of cowboy Christians in the American West, focusing on the cowboy church movement of the present day and closely related ministries in racetrack and rodeo settings. Early chapters move from the postbellum period through the twentieth century, tracing religious life among cowboys on the range as well as its representation in popular imagery and the media. The central chapters focus on the modern cowboy church and examine its structure, theology, and method of perpetuation, and explore future challenges the institution may face, such as its relegation of women to subordinate participant roles. The final chapter considers present day incarnations of rodeo and racetrack ministries as examples of the cowboy Christian proclivity for blending the secular and the sacred in leisure environments. Woven throughout the text is a discussion of the religious significance of the cowboy church movement, particularly relative to twenty-first century evangelical Protestantism. Marie W. Dallam demonstrates that the cowboy church's antecedents and influences include muscular Christianity, the Jesus movement, and new paradigm church methodology. With interdisciplinary research that blends history and sociology, Cowboy Christians draws on interviews with leaders from cowboy churches, traveling rodeo ministries, and chaplains who serve horse racing and bull riding environments, as well as incorporating Dallam's own experiences as a participant observer.

View the Table of Contents
Read the Inroduction

aMarie Dallam has uncovered an aspect of the African American past about which we have long known too little. In doing so she has made a substantial contribution to the study of twentieth-century African American religion. Assiduously researched and carefully written, Dallamas book finally elevates the scholarship on aSweeta Daddy Grace to the level of that of his rival and contemporary, Father Divine.a
--Wallace D. Best, Harvard Divinity School

aProvides significant insights for our understanding of Daddy Grace and the House of Prayer. This well-researched, clearly written text is a valuable scholarly resource for those interested in New Religious Movements, American Religion, and African American Religion.a
-- Sandy Dwayne Martin, author of "For God and Race"

aThis edgy and resourceful analysis of Daddy Grace, a misunderstood yet highly significant religious luminary, expands our understanding of a critical period in the black church experience. Dallamas meticulous scholarship fills in many crucial pieces and refutes longstanding inaccuracies regarding Graceas life, message, and legacy.a
--Shayne Lee, author of "T.D. Jakes: Americaas New Preacher"

Charles Manuel aSweet Daddya Grace founded the United House of Prayer for All People in Wareham, Massachusetts in 1919. This charismatic church has been regarded as one of the most extreme Pentecostal sects in the country. In addition to attention-getting maneuvers such as wearing purple suits with glitzy jewelry, purchasing high profile real estate, and conducting baptisms in city streets with a fire hose, the flamboyant Grace reputedly accepted massive donationsfrom his poverty-stricken followers and used the money to live lavishly. It was assumed by many that Grace was the charismatic glue that held his church together, and that once he was gone the institution would disintegrate. Instead, following his 1960 death there was a period of confusion, restructuring, and streamlining. Today the House of Prayer remains an active church with a national membership in the tens of thousands.

Daddy Grace: A Celebrity Preacher and His House of Prayer seriously examines the religious nature of the House of Prayer, the dimensions of Graceas leadership strategies, and the connections between his often ostentatious acts and the intentional infrastructure of the House of Prayer. Furthermore, woven through the text are analyses of the race, class, and gender issues manifest in the House of Prayer structure under Graceas aegis.

Marie W. Dallam here offers both a religious history of the House of Prayer as an institution and an intellectual history of its colorful and enigmatic leader.