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Upward, Not Sunwise explores an influential and growing neo-Pentecostal movement among Native Americans characterized by evangelical Christian theology, charismatic “spirit-filled” worship, and decentralized Native control. As in other global contexts, neo-Pentecostalism is spread by charismatic evangelists practicing faith healing at tent revivals.In North America, this movement has become especially popular among the Diné (Navajo), where the Oodlání (“Believers”) movement now numbers nearly sixty thousand members. Participants in this movement value their Navajo cultural identity yet maintain a profound religious conviction that the beliefs of their ancestors are tools of the devil. Kimberly Jenkins Marshall has been researching the Oodlání movement since 2006 and presents the first book-length study of Navajo neo-Pentecostalism. Key to the popularity of this movement is what the author calls “resonant rupture,” or the way the apparent continuity of expressive forms holds appeal for Navajos, while believers simultaneously deny the continuity of these forms at the level of meaning. Although the music, dance, and poetic language at Oodlání tent revivals is identifiably Navajo, Oodlání carefully re-inscribe their country gospel music, dancing in the spirit, use of the Navajo language, and materials of faith healing as transformationally new and different. Marshall explores these and other nuances of Navajo neo-Pentecostal practices by examining how Oodlání perform their faith under the big white tents scattered across the Navajo Nation.
“Navajo Latter-day Saints are Diné dóó Gáamalii,” writes Farina King, in this deeply personal collective biography. “We are Diné who decided to walk a Latter-day Saint pathway, although not always consistently or without reappraising that decision.” Diné dóó Gáamalii is a history of twentieth-century Navajos, including author Farina King and her family, who have converted and joined the Church of Jesus Christ of Latter-day Saints (LDS), becoming Diné dóó Gáamalii—both Diné and LDS. Drawing on Diné stories from the LDS Native American Oral History Project, King illuminates the mutual entanglement of Indigenous identity and religious affiliation, showing how their Diné identity made them outsiders to the LDS Church and, conversely, how belonging to the LDS community made them outsiders to their Native community. The story that King tells shows the complex ways that Diné people engaged with church institutions in the context of settler colonial power structures. The lived experiences of Diné in church programs sometimes diverged from the intentions and expectations of those who designed them. In this empathetic and richly researched study, King explores the impacts of Navajo Latter-day Saints who seek to bridge different traditions, peoples, and communities. She sheds light on the challenges and joys they face in following both the Diné teachings of Si’ąh Naagháí Bik’eh Hózhǫ́—“live to old age in beauty”—and the teachings of the church.
Pentecostalism is one of the fastest-growing religious movements in the world. In Canada, it is the most rapidly growing Christian group among Indigenous people, with approximately one in ten Pentecostals in the country being Indigenous. Pentecostalism has become a religious force in many Indigenous communities, where congregations are most often led by Indigenous ministers – an achievement that took many decades. The Holy Spirit and the Eagle Feather traces the development of Indigenous Pentecostalism in Canada. Exploring the history of twentieth-century missionization, with particular attention to the Pentecostal Assemblies of Canada’s Northland Mission, founded in 1943, Aaron Ross shows how the denomination’s Euro-Canadian leaders, who believed themselves to be supporters of Indigenous-led churches, struggled to relinquish control of mission management and finances. Drawing on interviews with contemporary figures in the movement, he describes how Indigenous Pentecostals would come to challenge the mission’s eurocentrism over decades, eventually entering positions of leadership in the church. This process required them to confront the painful vestiges of colonialism and to grapple with the different philosophies and theologies of Pentecostalism and Indigenous traditional spiritualities. In doing so they indigenized the movement and forged a new identity, as Indigenous and Pentecostal. Indigenous Pentecostals now occupy key roles in the church and serve as political, cultural, and economic leaders in their communities. The Holy Spirit and the Eagle Feather tells the story of how they overcame the church’s colonial impulses to become religious leaders, as well as agents for decolonization and reconciliation.
Native American Rhetoric is the first book to explore rhetorical traditions from within individual Native communities and Native languages. The essays set a new standard for how rhetoric is talked about, written about, and taught. The contributors argue that Native rhetorical practices have their own interior logic, which is grounded in the morality and religion of their given traditions. Once we understand the ways in which Native rhetorical practices are rooted in culture and tradition, the phenomenological expression of the speech patterns becomes clear. The value of Native communities and their languages is underlined throughout the essays. Lawrence W. Gross and the contributors successfully represent several, but not all, Native communities across the United States and Mexico, including the Haudenosaunee, Anishinaabe, Choctaw, Nahua, Chickasaw and Chicana, Tohono O’odham, Navajo, Apache, Hupa, Lower Coast Salish, Koyukon, Tlingit, and Nez Perce. Native American Rhetoric will be an essential resource for continued discussions of Native American rhetorical practices in and beyond the discipline of rhetoric.
In Walking to Magdalena, Seth Schermerhorn explores a question that is central to the interface of religious studies and Native American and indigenous studies: What have Native peoples made of Christianity? By focusing on the annual pilgrimage of the Tohono O'odham to Magdalena in Sonora, Mexico, Schermerhorn examines how these indigenous people of southern Arizona have made Christianity their own. This walk serves as the entry point for larger questions about what the Tohono O'odham have made of Christianity. With scholarly rigor and passionate empathy, Schermerhorn offers a deep understanding of Tohono O'odham Christian traditions as practiced in everyday life and in the words of the O'odham themselves. The author's rich ethnographic description and analyses are also drawn from his experiences accompanying a group of O'odham walkers on their pilgrimage to Saint Francis in Magdalena. For many years scholars have agreed that the journey to Magdalena is the largest and most significant event in the annual cycle of Tohono O'odham Christianity. Never before, however, has it been the subject of sustained scholarly inquiry. Walking to Magdalena offers insight into religious life and expressive culture, relying on extensive field study, videotaped and transcribed oral histories of the O'odham, and archival research. The book illuminates indigenous theories of personhood and place in the everyday life, narratives, songs, and material culture of the Tohono O'odham.
What does it mean for music to be considered local in contemporary Christian communities, and who shapes this meaning? Through what musical processes have religious beliefs and practices once ‘foreign’ become ‘indigenous’? How does using indigenous musical practices aid in the growth of local Christian religious practices and beliefs? How are musical constructions of the local intertwined with regional, national or transnational religious influences and cosmopolitanisms? Making Congregational Music Local in Christian Communities Worldwide explores the ways that congregational music-making is integral to how communities around the world understand what it means to be ‘local’ and ‘Christian’. Showing how locality is produced, negotiated, and performed through music-making, this book draws on case studies from every continent that integrate insights from anthropology, ethnomusicology, cultural geography, mission studies, and practical theology. Four sections explore a central aspect of the production of locality through congregational music-making, addressing the role of historical trends, cultural and political power, diverging values, and translocal influences in defining what it means to be ‘local’ and ‘Christian’. This book contends that examining musical processes of localization can lead scholars to new understandings of the meaning and power of Christian belief and practice.
Extremely distant and distinct indigenous communities have over recent decades become more like themselves and more like each other – a paradox prevalent globally but inadequately explained by established analytical frames, particularly with regard to religion. Addressing this rich and unfolding context, the Handbook of Indigenous Religion(s) engages a wide variety of locations and perspectives. Drawing upon the efforts of a diverse group of scholars working at the intersection of indigenous studies and religious studies, this volume includes a programmatic introduction that argues for new ways of conceptualizing the field of indigenous religion(s), numerous case study-based examples, and an Afterword by Thomas Tweed.
The Oxford Handbook of Religion and Race in American History brings together a number of established scholars, as well as younger scholars on the rise, to provide a scholarly overview for those interested in the role of religion and race in American history. Thirty-four scholars from the fields of History, Religious Studies, Sociology, Anthropology, and more investigate the complex interdependencies of religion and race from pre-Columbian origins to the present. The volume addresses the religious experience, social realities, theologies, and sociologies of racialized groups in American religious history, as well as the ways that religious myths, institutions, and practices contributed to their racialization. Part One begins with a broad introductory survey outlining some of the major terms and explaining the intersections of race and religions in various traditions and cultures across time. Part Two provides chronologically arranged accounts of specific historical periods that follow a narrative of religion and race through four-plus centuries. Taken together, The Oxford Handbook of Religion and Race in American History provides a reliable scholarly text and resource to summarize and guide work in this subject, and to help make sense of contemporary issues and dilemmas.
Cultural Anthropology: Global Forces, Local Lives is an exceptionally clear and readable introduction that helps students understand the application of anthropological concepts to the contemporary world and everyday life. It provides thorough treatment of key subjects such as colonialism and post-colonialism, ethnicity, the environment, cultural change, economic development, and globalization. This fourth edition has a fresh thematic focus on the future, with material relating to planning, decision-making, design and invention, hope, and waiting. More space is devoted to contemporary topics, and there is new coverage of subjects ranging from white nationalism, right-wing populism, and natural disasters to surgical training, hacker conferences, and the gig economy. Each chapter contains a rich variety of case studies that have been updated throughout. The book includes a number of features to support student learning, including: A wealth of color images Definitions of key terms and further reading suggestions in the margins Questions for discussion/review and boxed summaries at the end of every chapter An extensive glossary, bibliography, and index. Additional resources are provided via a comprehensive companion website.
Cree and Christian develops and applies new ethnographic approaches for understanding the reception and indigenization of Christianity, particularly through an examination of Pentecostalism in northern Alberta. Clinton N. Westman draws on historical records and his own long-term ethnographic research in Cree communities to explore questions of historical change, cultural continuity, linguistic practices in ritual, and the degree to which Indigenous identity is implicated by Pentecostal commitments. Such complexity calls for constant negotiation and improvisation, key elements of Pentecostal worship and speech strategies that have been compared to jazz modes. The historical sweep of Cree and Christian considers the dynamics of Pentecostal conversion in relation to the strengths and weaknesses of other denominations and the underlying foundation of Cree cosmological worldviews. Pentecostalism has remained open to recognizing the power of spirits while also benefiting from its own essential flexibility. Pentecostals often seek to gain a degree of temporal and spiritual autonomy and authority that may not have seemed possible under previous Christian practices or Cree traditions. Cree and Christian is the first book to provide a fully historicized account of Indigenous Pentecostalism, connecting contemporary religious practices and pluralism to historical Pentecostal, Evangelical, Catholic, and mainstream Protestant missions since the nineteenth century. By tracing religious practices and discourses since the 1890s, Westman paints a picture of the transformations and encounters from the earliest conversions (and resistance) to today’s pluralistic, mediatized, and bilingual religious landscape.