By Andrew Buckser, Stephen D. Glazier
The Anthropology of spiritual Conversion paints an image of conversion way more complicated than its regularly occurring snapshot in anthropology and non secular experiences. Conversion is especially seldom easily a surprising second of perception or concept; it's a swap either one of person realization and of social belonging, of psychological angle and of actual event, whose unfolding relies either on its cultural surroundings and at the special people who endure it. The booklet explores spiritual conversion in a number of cultural settings and considers how anthropological techniques can assist us comprehend the phenomenon. Fourteen case reviews span old and geographical contexts, together with the modern usa, sleek and medieval Europe, and non-western societies in South Asia, Melanesia, and South the US. They speak about conversion to Christianity, Judaism, Hinduism, Islam, and Spiritualism. Combining ethnographic description with theoretical research, authors reflect on the character and which means of conversion, its social and political dimensions, and its courting to person spiritual adventure.
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Extra resources for Anthropology of Religious Conversion
2 Much of my fieldwork in Uppsala has in fact been carried out in the main local rival to the Pentecostalist church, a charismatic “Faith” ministry called 15 16 Simon Coleman the Word of Life (Livets Ord) that was formed in 1983, three years before my arrival in the town (Coleman 2000a)? The new and rapidly growing group has frequently been described by local theologians, other Christians, journalists, and members of the public in terms that invoke classic tropes of brainwashing (Coleman 1989; cf.
The focus of this dilemma is a community of migrants who can best be described as twice-converted, because they are members of a Beta Israel (Falasha) community whose ancestors converted to Christianity in Ethiopia but who are today clamoring for the right to “return to Judaism” in the context of mass migration to the State of Israel. The dilemma posed by these “Felashmura,” as they have been called (it is a term that they themselves reject), points to a common and probably insoluble conundrum faced by conversionary religions, modern state bureaucracies, and ethnographers alike.
I3 Usually, it is followed by an offer of healing to those who are already saved but who have health or other problems, or by an offer of spiritual reinforcement for those who feel that they have discovered their special calling from God. This latter offer is always taken up by some members of the congregation, often in large numbers. Although the conversionist and the healing rituals broadly parallel each other in ritual habitus-with both involving the laying on of hands and the uttering of Continuous Conversion?