Posts Tagged ‘United Kingdom’

Collins and Dandelion, “Transition as Normative”

May 2, 2014

Collins, Peter and Pink Dandelion. 2014. Transition as Normative: British Quakerism as Liquid Religion. Journal of Contemporary Religion 29(2): 287-301.

Abstract: This article presents a consideration of the ways in which current Quaker belief and practice exemplify the condition identified by Zygmunt Bauman as liquid modernity. After a brief overview of Bauman’s thesis, we describe recent patterns of believing within British Quakerism within its socio-cultural context. While belief has been cast as marginal by scholars of this group, with the creation of habitus centred on behavioural codes or values narratives among participants, the way of believing within British Quakerism has rather unusual significance. An ortho-credence of ‘perhapsness’ maintains an approach to believing that is forever ‘towards’, with any truth considered to be solely personal, partial or provisional. From a rationalist liberal faith position, British Quakers have become cautious about theological truth claims that appear final or complete. They accept the principle of continuing revelation, a progressivist theology in which transition becomes sociologically normative. While wider Christianity may be in transition, British Quakers see perpetual modulation (liquifaction) of belief and practice as both logical and faithful.

Blanes, A Prophetic Trajectory

April 14, 2014

Blanes, Ruy Llera. 2014. A Prophetic Trajectory: Ideologies of Place, Time, and Belonging in an Angolan Religious Movement. New York: Berghahn. 

Publisher’s DescriptionCombining ethnographic and historical research conducted in Angola, Portugal, and the United Kingdom, A Prophetic Trajectory tells the story of Simão Toko, the founder and leader of one of the most important contemporary Angolan religious movements. The book explains the historical, ethnic, spiritual, and identity transformations observed within the movement, and debates the politics of remembrance and heritage left behind after Toko’s passing in 1984. Ultimately, it questions the categories of prophetism and charisma, as well as the intersections between mobility, memory, and belonging in the Atlantic Lusophone sphere.

Marti and Ganiel, “The Deconstructed Church”

March 27, 2014

Marti, Gerardo and Gladys Ganiel.  2014.  The Deconstructed Church: Understanding Emerging Christianity.  Oxford: Oxford University Press.

Publisher’s Description: The Emerging Church Movement (ECM) is a creative, entrepreneurial religious movement that strives to achieve social legitimacy and spiritual vitality by actively disassociating from its roots in conservative, evangelical Christianity and ”deconstructing” contemporary expressions of Christianity. Emerging Christians see themselves as overturning outdated interpretations of the Bible, transforming hierarchical religious institutions, and re-orienting Christianity to step outside the walls of church buildings toward working among and serving others in the ”real world.”

Drawing on ethnographic observations from emerging congregations, pub churches, neo-monastic communities, conferences, online networks, in-depth interviews, and congregational surveys in the US, UK, and Ireland, Gerardo Marti and Gladys Ganiel provide a comprehensive social scientific analysis of the development and significance of the ECM. Emerging Christians are shaping a distinct religious orientation that encourages individualism, deep relationships with others, new ideas about the nature of truth, doubt, and God, and innovations in preaching, worship, Eucharist, and leadership.

Strhan, “Christianity and the City”

February 17, 2014

Strhan, Anna. 2014 Christianity and the City: Simmel, Space, and Urban Subjectivities. Religion and Society: Advances in Research. 4(1): 125-149.

Abstract: This article examines the growing scholarly interest in urban religion, situating the topic in relation to the contemporary analytical significance of cities as sites where processes of social change, such as globalization, transnationalism, and the influence of new media technologies, materialize in interrelated ways. I argue that Georg Simmel’s writing on cities offers resources to draw out further the significance of “the urban” in this emerging field. I bring together Simmel’s urban analysis with his approach to religion, focusing on Christianities and individuals’ relations with sacred figures, and suggest this perspective opens up how forms of religious practice respond to experiences of cultural fragmentation in complex urban environments. Drawing on his analysis of individuals’ engagement with the coherence of God, I explore conservative evangelicals’ systems of religious intersubjectivity to show how attention to the social effects of relations with sacred figures can deepen understanding of the formation of urban religious subjectivities.

Hunt, “Christian Lobbyist Groups”

January 10, 2014

Hunt, Stephen.  2014.  Christian Lobbyist Groups and the Negotiation of Sexual Rights in the UK.  Journal of Contemporary Religion 29(1): 121-136.

Abstract: Although sexual minority rights have not necessarily generated polarised views within Christian churches and organisations, the subject has tended to forge an arena of contestation between liberal and conservative constituencies. Theological differences have frequently been manifested through the mobilisation of ‘cause’ groups lobbying the political realm and public opinion in order to advance their contrasting standpoints. Based on a survey of documentation and supplementary materials produced for public consumption, this article considers responses of the conflicting rights petitions of Christian cadres either endorsing or opposing minority sexual rights and the relevant legislative enactments in the UK. The article seeks to illuminate how these competing constituencies further their causes while at the same time devaluing the rights claims of their adversaries.

Krause, “Space in Pentecostal Healing”

January 9, 2014

Krause, Kristine. 2014. Space in Pentecostal Healing Practices among Ghanian Migrants in London. Medical Anthropology 33(1): 37-51.

Abstract: In this article I analyze different spatial practices related to Pentecostal healing, drawing on fieldwork with Pentecostal believers who have migrated from Ghana to London, UK. I explore the relationship between space and the manifestation of the Holy Spirit by looking at how points of contact with the divine are created in the personal life of people and at the sites where the casting out of demons takes place. Unlike in other spirit-centered healing traditions, the Christian Holy Spirit is not conceived of as embodied in specific places, but rather is spatially unbound. To manifest, however, the Holy Spirit requires specific spatial qualities and esthetics.

Webster, “The Immanence of Transcendence”

October 16, 2013

Webster, Joseph. 2013. The Immanence of Transcendence: God and the Devil on the Aberdeenshire Coast. Ethnos 78(3): 380-402.

Abstract: In Gamrie (a Scottish fishing village of 700 people and 6 Protestant churches), local experiences of ‘divine providence’ and ‘demonic attack’ abound. Bodily fluids, scraps of paper, video cassettes and prawn trawlers were immanent carriers of divine and demonic activity. Viewed through the lens of Weberian social theory, the experiences of Scottish fisher families show how the life of the Christian resembles an enchanted struggle between God and the Devil with the Christian placed awkwardly in-between. Because, locally, ‘there is no such thing as coincidence’, these Christians expected to experience both the transcendent ordering of life by divine providence through God’s immanence and the transcendent disordering of life by demonic attack through the Devil’s immanence. Where this ordering and disordering frequently occurred through everyday objects, seemingly mundane events – being given a washing machine or feeling sleepy in church – were experienced as material indexes of spiritual reality. Drawing on the work of Cannell (on transcendence), Keane (on indexicality) and Wagner (on symbolic obviation), this paper argues that attending to the materiality of Scottish Protestantism better equips the anthropology of religion to understand Christian experience by positing immanence as a kind of transcendence and transcendence as a kind of immanence.

Rogers, “Congregational Hermeneutics”

October 2, 2013

Rogers, Andrew P.  2013.  Congregational Hermeneutics: A Tale of Two Churches.  Journal of Contemporary Religion 28(3): 489-506.

Abstract: The “AHRC Evangelicalism and Fundamentalism in Britain” (EFB) project ran over two years, from 2008 to 2009. The network addressed the question “To what extent have Evangelicals in Britain been Fundamentalist?”. This article develops one of the project papers. Drawing on my doctoral research, I explore the relationship between Evangelicalism and Fundamentalism through an ethnographic perspective on how two contrasting evangelical congregations did biblical hermeneutics. The congregational hermeneutics approach addresses the mix of hermeneutical discourses, practices, and artefacts within the churches and I show that congregational hermeneutics are revealing for questions of evangelical identity. I maintain that the language of ‘fundamentalising tendencies’ is to be preferred to more static conceptions, which are not well suited for describing dissonant tendencies within congregations. The study supports the view that fundamentalising tendencies are not identical with Evangelicalism and shows that implicit hermeneutical traditions can be found in such churches with the potential to shape broader congregational traditions.

Coleman and Maier, “Redeeming the city”

July 25, 2013

Coleman, Simon and Katrin Maier. 2013. Redeeming the city: creating and traversing ‘London-Lagos.’ Religion 43(3): 353-364.

Abstract: The authors focus on strategies and aesthetics of urban expansion in Lagos and London by members of the Redeemed Christian Church of God. On the one hand, these two metropolises represent very different forms of urban governance and religious context. On the other, they are juxtaposed and conjoined in significant ways as believers seek to fulfill spiritual and economic aspirations. ‘London-Lagos’ becomes a stretched city space that is created but also traversed as members negotiate diasporic linkages in the remaking of their lives as both believers and urban citizens.

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