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This open access book presents fresh ethnographic work from the
regions of Africa and Melanesia-where the popularity of charismatic
Christianity can be linked to a revival and transformation of
witchcraft. The volume demonstrates how the Holy Spirit has become
an adversary to the reconfirmed presence of witches, demons, and
sorcerers as manifestations of evil. We learn how this is
articulated in spiritual warfare, in crusades, and in healing or
witch-killing raids. The contributors highlight what happens to
phenomena that people address as locally specific witchcraft or
sorcery when re-molded within the universalist Pentecostal
demonology, vocabulary, and confrontational methodology.
This volume ethnographically explores the relation between
secularities and religious subjectivities.As a consequence of the
demise of secularization theory, we live in an interesting
intellectual moment where the so-called 'post-secular' coexists
with the secular, which in turn has become pluralized and
historicized. This cohabitation of the secular and post-secular is
revealed mainly through political dialectical processes that
overshadow the subjective and inter-subjective dimensions of
secularity, making it difficult to pinpoint concrete sites, agents,
and objects of expression. Drawing on cases from South America,
Africa, and Europe, contributors apply key insights from religious
studies debates on the genealogies and formations of both religion
and secularism. They explore the spaces, persons, and places in
which these categories emerge and mutually constitute one another.
This open access book presents fresh ethnographic work from the
regions of Africa and Melanesia-where the popularity of charismatic
Christianity can be linked to a revival and transformation of
witchcraft. The volume demonstrates how the Holy Spirit has become
an adversary to the reconfirmed presence of witches, demons, and
sorcerers as manifestations of evil. We learn how this is
articulated in spiritual warfare, in crusades, and in healing or
witch-killing raids. The contributors highlight what happens to
phenomena that people address as locally specific witchcraft or
sorcery when re-molded within the universalist Pentecostal
demonology, vocabulary, and confrontational methodology.
This volume ethnographically explores the relation between
secularities and religious subjectivities.As a consequence of the
demise of secularization theory, we live in an interesting
intellectual moment where the so-called 'post-secular' coexists
with the secular, which in turn has become pluralized and
historicized. This cohabitation of the secular and post-secular is
revealed mainly through political dialectical processes that
overshadow the subjective and inter-subjective dimensions of
secularity, making it difficult to pinpoint concrete sites, agents,
and objects of expression. Drawing on cases from South America,
Africa, and Europe, contributors apply key insights from religious
studies debates on the genealogies and formations of both religion
and secularism. They explore the spaces, persons, and places in
which these categories emerge and mutually constitute one another.
Spirits can be haunters, informants, possessors, and transformers
of the living, but more than anything anthropologists have
understood them as representations of something else - symbols that
articulate facets of human experience in much the same way works of
art do. The Social Life of Spirits challenges this notion. By
stripping symbolism from the way we think about the spirit world,
the contributors of this book uncover a livelier, more diverse
environment of entities - with their own histories, motivations,
and social interactions - providing a new understanding of spirits
not as symbols, but as agents. The contributors tour the spiritual
globe - the globe of nonthings - in essays on topics ranging from
the Holy Ghost in southern Africa to spirits of the "people of the
streets" in Rio de Janeiro to dragons and magic in Britain.
Avoiding a reliance on religion and belief systems to explain the
significance of spirits, they reimagine spirits in a rich network
of social trajectories, ultimately arguing for a new ontological
ground upon which to examine the intangible world and its
interactions with the tangible one.
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