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Zanzibar, an island off the East African coast, with its Muslim and Swahili population, offers rich material for this study of identity, religion, and multiculturalism. This book focuses on the phenomenon of spirit possession in Zanzibar Town and the relationships created between humans and spirits; it provides a way to apprehend how society is constituted and conceived and, thus, discusses Zanzibari understandings of what it means to be human.
What would happen when the Christian message is introduced to various groups of people? How would their contexts and worldviews influence their responses to the message? To this age-old missiological question, the study takes the readers to a narrowed and concerted question, "What is the effect of Pentecostal messages on animistic people," or in other words, "What are results when the (Holy) Spirit meets the spirits of the tribal people?" Julie Ma chose the Kankanaey tribe in the northern Philippines to prove that the Pentecostal type of Christian has invited a very positive response from the Kankana-eys. She approaches the matter from historical, anthropological and theological perspectives. This may challenge the readers to look more closely at the phenomenal Pentecostal movement, especially with their potential for mission. She also urges her fellow Pentecostals to be more appreciative of their heritage and to fully appropriate it to reach "the end of the earth."
In the name of Allah, The All-Merciful, The Ever-Merciful “And they ask you, (O Muhammed), about the soul. Say, “The soul is the affair of my Lord. And mankind haven’t been given of knowledge except a little”
In Kindred Spirits, Anne Benvenuti visits with individuals and groups working in animal conservation, rescue, and sanctuary programs around the world. We meet not only cats and dogs but also ravens, elephants, cheetahs, whales, farm and circus animals, monkeys, even bees. A psychologist and storyteller, Benvenuti focuses on moments of transformative contact between humans and other animals, portraying vividly the resulting ripples that change the lives of both animals and humans. Noting that we are all biologically members of one animal family, she expertly weaves emergent understandings of animal and human neurobiology, showing that the ways in which other animals feel and think are actually similar to humans. Love, grief, fear, rage, sadness, curiosity, play: these are shared by us all, a key insight of affective neuroscience that informs Benvenuti’s perceptions of human-animal relationships. She effortlessly drops clues to understanding human motivation and behavior into her narratives, and points to ways in which we all—other animals and humans alike—must come up with creative responses to problems such as climate change. As we travel with her to both backyard and far-flung locations, we experience again and again the surprising fact that other animals reach back to us, with curiosity, interest, even care. Benvenuti writes for the animal-loving public but also for anyone who loves a good story, or is interested in ecology, animal welfare, psychology, or philosophy.
The book describes the worlds where Swahili is spoken as multi-centred contexts that cannot be thought of as located in a specific coastal area of Kenya or Tanzania. The articles presented discuss a range of geographical areas where Swahili is spoken, from Somalia to Mozambique along the Indian Ocean, in Europe and the US. In an attempt to de-essentialize the concepts of translocality and cosmopolitanism, the emphasis of the book is on translocality as experienced by different social strata and by gender and cosmopolitanism as an acquired attitude. Contributors are: Katrin Bromber, Gerard van de Bruinhorst, Francesca Declich, Rebecca Gearhart Mafazy, Linda Giles, Ida Hadjivayanis, Mohamed Kassim, Kjersti Larsen, Mohamed Saleh, Maria Suriano, Sandra Vianello.
"The Bible reveals that man is a tripartite being possessing a spirit, and a soul, and a body (1 Thes. 5:23). It makes a clear distinction between these three parts (Luke 1:46-47; Heb. 4:12; Phil. 1:27). Having a body, man possesses world-consciousness and is able to contact the material world. Having a soul, man possesses self-consciousness, which gives him his personality, his self (Matt. 16:26; cf. Luke 9:25) and is able to reason, choose, and respond emotionally. Having a spirit, man possesses God-consciousness and is able to contact, receive, and worship the Triune God (John 4:24; Rom. 8:16; 2 Tim. 4:22). God is Spirit (John 4:24), and when He formed man (Gen. 2:7), He created him with a spirit (Zech. 12:1). If man did not have a spirit, he would be unable to contact God.It is in our spirit that we were born again (John 3:6); it is in our spirit that we were made alive (Eph. 2:5; Rom. 8:10); it is in our spirit that God dwells (Eph. 2:22; 2 Tim. 4:22; Rom. 8:16); it is in our spirit that we are joined to the Lord (1 Cor. 6:17); and it is in our spirit that we contact and worship God (John 4:24). Now we must walk and have our whole being according to our spirit--serving in our spirit (Rom. 1:9), praying in spirit (Eph. 6:18), being filled in spirit (Eph. 5:18), seeing God's revelation in spirit (Eph. 1:17; 3:5; Rev. 1:10; 4:2; 17:3; 21:10), having fellowship with the brothers and sisters in spirit (Phil. 2:1); and being built together with others into a dwelling place of God in spirit (Eph. 2:22)."
Muslim communities throughout the Indian Ocean have long questioned what it means to be a “good Muslim.” Much recent scholarship on Islam in the Indian Ocean considers debates among Muslims about authenticity, authority, and propriety. Despite the centrality of this topic within studies of Indian Ocean, African, and other Muslim communities, little of the existing scholarship has addressed such debates in relation to women, gender, or sexuality. Yet women are deeply involved with ideas about what it means to be a “good Muslim.” In Gendered Lives in the Western Indian Ocean, anthropologists, historians, linguists, and gender studies scholars examine Islam, sexuality, gender, and marriage on the Swahili coast and elsewhere in the Indian Ocean. The book examines diverse sites of empowerment, contradiction, and resistance affecting cultural norms, Islam and ideas of Islamic authenticity, gender expectations, ideologies of modernity, and British education. The book’s attention to both masculinity and femininity, broad examination of the transnational space of the Swahili coast, and inclusion of research on non-Swahili groups on the East African coast makes it a unique and indispensable resource. Contributors: Nadine Beckmann, Pat Caplan, Corrie Decker, Rebecca Gearhart, Linda Giles, Meghan Halley, Susan Hirsch, Susi Keefe, Kjersti Larsen, Elisabeth McMahon, Erin Stiles, and Katrina Daly Thompson
This two-volume text reviews spirit possession throughout history, analyzes case studies from a cognitive neuroscience perspective, and examines rites for exorcism. From the beginning of civilization to the present day, and across all major religions and cultures, there have been documented cases of people seemingly overtaken by an unseen entity. The invading force—whether good or bad—appears to replace the possessor's soul with the spirit's own persona, resulting in mystifying symptoms such as levitation or other supernatural feats, speaking in tongues, and even horrific and inexplicably accelerated physical distortion and deterioration. This is a two-volume chronological history and examination of spirit possession that addresses its phenomenological, psychological, and neurobiological aspects, and its effects on societies. Volume one reviews spirit possession from the upper Paleolithic era to modern times, while Volume two focuses on case studies and rites of exorcism.
Foreword by Eugene H. Peterson Countering the generic "spirituality" so popular today, Edith Humphrey presents an authentic Christian spirituality that draws on Scripture and the profound riches of the Christian tradition -- Orthodox, Catholic, and Protestant. Humphrey shows how Christian spirituality is rooted in the Trinity, in the ecstasy ("going out" of oneself) and intimacy (profound closeness with another) marking the relations between Father, Son, and Holy Spirit. The book embodies a banquet of excerpts from the greatest spiritual writers in history -- such luminaries as St. Augustine, St. John Chrysostom, Julian of Norwich, St. Teresa of vila, the Wesley brothers, Thomas Merton, and Alexander Schmemann. Humphrey's elegant prose, laced with stories and images from her own life, beautifully uncovers the ways in which God's trinitarian life informs all human communion. Each chapter ends with questions for further reflection and discussion.
In this volume, Marjorie O’Rourke Boyle probes significant concepts of the human spirit in Western religious culture across more than two millennia, from the book of Genesis to early modern science. The Human Spirit treats significant interpretations of human nature as religious in political, philosophical, and physical aspects by tracing its historical subject through the Priestly tradition of the Hebrew Bible and the writings of the apostle Paul among the Corinthians, the innovative theologians Augustine and Aquinas, the reformatory theologian Calvin, and the natural philosopher and physician William Harvey. Boyle analyzes the particular experiences and notions of these influential authors while she contextualizes them in community. She shows how they shared a conviction, although distinctly understood, of the human spirit as endowed by or designed by a divine source of everything animate. An original and erudite work that utilizes a rich and varied array of primary source material, this volume will be of interest to intellectual and cultural historians of religion, philosophy, literature, and medicine.