No Caller ID for the Soul: Demonization, Charisms, and the Unstable Subject of Protestant Language Ideology

Bialecki, Jon

doi:10.1353/anq.2011.0034

Cited by 44 publications

(33 citation statements)

References 51 publications

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“…Ele é, portanto, uma forma de discurso indireto (Voloshinov 1979:141-159), cujo "autor" e "animador" (Goffman 1981) são tidos como distintos. A fala profética é sua versão mais explícita, mas, assim como o próprio carisma, essa qualidade aparece de forma difusa entre os pentecostais, atravessando todo o seu aparato retórico (Csordas 2001;Bialecki 2011;Reinhardt 2015a). Grande parte da micropolítica pentecostal é assentada sobre essa ambiguidade fundamental entre a fala sobre o carisma, que enquadra o seu reconhecimento, e a fala carismática, capaz de fazer essa força vital fluir de forma transpessoal.…”

Section: O Testemunho Pentecostal: Parresia Carisma E Autoridadeunclassified

De epifania a método: a teopolítica do testemunho em um seminário pentecostal em Gana

Reinhardt

2016

Relig. soc.

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O testemunho é um gênero narrativo que agrega uma grande variedade de temas de interesse para os estudos da religião e para as ciências sociais de maneira geral. Seus traços formais mais explícitos -como a relação performativa entre a fala na primeira pessoa e a verdade ou o foco experiencial no evento e na transformação -apresentam uma série de ressonâncias com outros domínios da vida moderna, como as cortes de justiça, a mídia, a literatura autobiográfica, e mesmo a autoridade etnográfica (Clifford 2008). O testemunho frequentemente articula a enunciação pública da verdade com um "relato de si" (Butler 2015); logo, não é estranho encontrarmos traços fortes da fala testemunhal nas chamadas políticas do reconhecimento, interessadas em pluralizar regimes sensoriais hegemônicos através de uma inflexão crítica da experiência social pela via da raça, da etnia, do gênero ou da sexualidade. Poderíamos investigar as ressonâncias formais e mesmo fenomenológicas, por exemplo, entre o padrão testemunhal condensado no célebre spiritual norte-americano Amazing Grace -I once was lost, but now I'm found -e o processo secular de autorrealização denominado "sair do armário" (Sedgwick 1990). Tal concepção ampla do testemunho é não somente válida, mas certamente nos levaria a debates produtivos sobre a natureza mais testemunhal do que propriamente confessional da reflexividade contemporânea em geral, ou seja, mais pública e vicária, muitas vezes extensamente mediatizada (Warner 2002), do que interiorizante.

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Section: O Testemunho Pentecostal: Parresia Carisma E Autoridadeunclassified

De epifania a método: a teopolítica do testemunho em um seminário pentecostal em Gana

Reinhardt

2016

Relig. soc.

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“…Avoiding essentialisms, Bialecki (2011) organizes the field of Protestant language ideology according to a model composed by centripetal and centrifugal forces. Whereas the first find expression in an ethics of individualistic intimacy, the latter quite consciously embrace language's inevitable externality as circulation.…”

Section: Protestant Language Ideology: From Ineffability To Performatmentioning

confidence: 99%

“…Instead, I looked closer at situated circuits of transmission of both pastoral competencies and the interpretative frames and modes of recognition that follow their acquisition, acknowledging that, in the Anagkazo case, these first and second order processes are parallel and mutuallyconfirming. Because intentionally open-ended, hence more sensible to ethnographic input, Bialecki's (2011) two-fold model of Protestant language ideology served well the project of tracing how a set of religious promises and potentialities (which includes the uncanny possibility of transferring charisma through words) become actualized in the school. During their time in Anagkazo, students go through a variety of centripetal spiritual exercises, whereby they cultivate a direct and intimate bond with divinity, like Bible memorization, meditation, and a variety of prayers in which inner voicing plays a dominant role.…”

Section: Conclusion: Pentecostal Circulation Beyond Mediationmentioning

confidence: 99%

“…The resulting language ideology is highly malleable, carrying centripetal and centrifugal forces (Bialecki 2011), and oscillating across experiences of intimacy, individual and corporate ecstasy, as well as inter-personal flow. Subsequently, I move to data collected in the Anagkazo Bible and Ministry Training Center, and investigate the school's pedagogical framing of Pentecostalism's otherwise erratic flow of speech and power according to two normative operations: one, the establishment, through Biblical figuration or typology (Frei 1974), of a structure of participant roles that connects the students to the denomination's leader in terms of spiritual filiation; the other, the deployment of this relation as a channel to what Pentecostals call 'impartation' , an emic model of transmission that produces religious conformity through the mimetic identification between students, the charismatic leader, and, by default, the denomination he has founded.…”

Section: Introductionmentioning

confidence: 99%

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Flowing and framing

Reinhardt

2015

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Experiential and mediatized, Pentecostal Christianity is one of the most successful cases of contemporary religious globalization. However, it has often grown and expanded transnationally without clear authoritative contours. That is the case in contemporary Ghana, where Pentecostal claims about charismatic empowerment have fed public anxieties concerning the fake and the occult. This article examines how Pentecostalism's dysfunctional circulation is countered within seminaries, or Bible schools, by specific strategies of pastoral training. First, I revisit recent debates on Protestant language ideology in the anthropology of Christianity, and stress Pentecostalism's affinity with notions of flow and saturation of speech by divine presence. Second, I move to data collected in the Anagkazo Bible and Ministry Training Center, and investigate this institution's pedagogical framing of Pentecostalism's otherwise erratic flow of speech and power according to two normative operations: Biblical figuration and the emic notion of transmission as 'impartation' . I conclude by stressing how the metapragmatics of figuration and impartation in Anagkazo requires an understanding of religious circulation that exceeds the dominant scholarly focus on religion-as-mediation.

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“…Recently, however, members of the new subfield, the "Anthropology of Christianity" (Bialecki 2008;Cannell 2006;Elisha 2011;Keane 2007;Luhrmann 2012;Robbins 2004), have made the suggestion that anthropologists engage in dialogue with theologians-and have provided an excellent example. Robbins began the conversation by identifying three ways anthropologists might interact with theology: (1) by examining theology's historical role in the formation of the discipline, (2) by studying theology for ethnographic purposes, and (3) by allowing theological works to "lead anthropologists to revise their core projects" (2006:287).…”

Section: Liberalism and Anthropology's Instrumental Taskmentioning

confidence: 99%

Engaging the Religiously Committed Other: Anthropologists and Theologians in Dialogue

Meneses¹,

Backues²,

Bronkema³

et al. 2014

Current Anthropology

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Anthropology has two tasks: the scientific task of studying human beings and the instrumental task of promoting human flourishing. To date, the scientific task has been constrained by secularism, and the instrumental task by the philosophy and values of liberalism. These constraints have caused religiously based scholarship to be excluded from anthropology's discourse, to the detriment of both tasks. The call for papers for the 2009 meetings of the American Anthropological Association (AAA) recognized the need to "push the field's epistemological and presentational conventions" in order to reach anthropology's various publics. Religious thought has much to say about the human condition. It can expand the discourse in ways that provide explanatory value as well as moral purpose and hope. We propose an epistemology of witness for dialogue between anthropologists and theologians, and we demonstrate the value added with an example: the problem of violence.Since its inception, anthropology has been engaged in two main tasks. The first is the scientific task of seeking to understand the full dimensions of the nature and expressions of humankind. The second, based on the first, is the instrumental task of using those understandings to press for processes, projects, and policies that will protect and nourish the best of that nature and its expressions.It is our contention that the depth of anthropology's perspective on humanity, and therefore the relevance of its instrumental uses, has been constrained by the modernist epistemological assumptions and commitments that have generally governed Western academic discourse. In particular, the commitments to secularism and to liberalism, operating in the background of the discourse, have led to the exclusion of religiously based perspectives as intellectually coequal. That exclusion has resulted in a limiting of the theoretical and practical insights available for the advancement of anthropology's perspective in the contemporary world.

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No Caller ID for the Soul: Demonization, Charisms, and the Unstable Subject of Protestant Language Ideology

Cited by 44 publications

References 51 publications

De epifania a método: a teopolítica do testemunho em um seminário pentecostal em Gana

De epifania a método: a teopolítica do testemunho em um seminário pentecostal em Gana

Flowing and framing

Engaging the Religiously Committed Other: Anthropologists and Theologians in Dialogue

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