This book discusses the cultural importance of spirits, what spirits want, and how humans interact with them, using examples from around the world and through time. Examples range from the vengeful spirits of the Zulu that cast lightning bolts from clear skies to punish wrongdoers, to the benevolent Puebloan Kachina that encourage prosperity, safety, and rain in the arid American Southwest. The case studies illustrate how humans seek to cooperate (or counteract) spirits to heal the physical and spiritual ailments of their people, to divine the truth, or to gain resources. Building from their cross-cultural analyses, the authors further discuss how our physiology and psychology impact our interaction with the spirits. Readers will come away with an appreciation of the beauty and power of the spirits that continue to shape the lives of people around the world.

First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

An exploration of contemporary trance and physical mediumship at a private spiritualist home-circle called the Bristol Spirit Lodge. Located in a garden on the outskirts of Bristol, the Lodge is a wooden shed specially constructed for the purposes of mediumship development and spirit communication. Through a combination of ethnographic observations in séances – including his own experiences of mediumship development – and interviews with spirits and their mediums, Hunter delves into a sub-urban world of trance states, ectoplasm, spirit lights and discarnate entities. Issues relating to altered states of consciousness, personhood, performance and the efficacy of ritual are examined in order to make sense of the processes by which spirits become manifest in social reality. A large part of Manifesting Spirits is given over to a broader discussion of anthropology's evolving attitudes toward the 'paranormal' as a component of the 'life-worlds' of many people across the globe, and argues for the development of a non-reductive anthropological approach to the paranormal, and mediumship in particular. This emerging framework – referred to as 'ontological flooding' does not attempt to explain away the existence of spirits in terms of functional, cognitive or pathological theories (as most mainstream theorists tend to do), but rather embraces a processual perspective that emphasises complexity and multiple interconnected processes underlying spirit possession performances and experiences.

“Klassen’s book is much more than a first-rate study of how two churches in Canada positioned themselves within the ostensibly parallel worlds of biomedicine and spiritual healing. It is, at its core, an insightful meditation on the relationship between liberal Protestantism and the project of modernity. A must read not only for students of Christianity, but all those interested in the legacies of secularism and enchantment." —Matthew Engelke, London School of Economics

Spirits can be haunters, informants, possessors, and transformers of the living, but more than anything anthropologists have understood them as representations of something else—symbols that articulate facets of human experience in much the same way works of art do. The Social Life of Spirits challenges this notion. By stripping symbolism from the way we think about the spirit world, the contributors of this book uncover a livelier, more diverse environment of entities—with their own histories, motivations, and social interactions—providing a new understanding of spirits not as symbols, but as agents. The contributors tour the spiritual globe—the globe of nonthings—in essays on topics ranging from the Holy Ghost in southern Africa to spirits of the “people of the streets” in Rio de Janeiro to dragons and magic in Britain. Avoiding a reliance on religion and belief systems to explain the significance of spirits, they reimagine spirits in a rich network of social trajectories, ultimately arguing for a new ontological ground upon which to examine the intangible world and its interactions with the tangible one.

Christian theologians in the Pacific Islands see culture as the grounds on which one understands God. In this pathbreaking book, Matt Tomlinson engages in an anthropological conversation with the work of “contextual theologians,” exploring how the combination of Pacific Islands culture and Christianity shapes theological dialogues. Employing both scholarly research and ethnographic fieldwork, the author addresses a range of topics: from radical criticisms of biblical stories as inappropriate for Pacific audiences to celebrations of traditional gods such as Tagaloa as inherently Christian figures. This book presents a symphony of voices—engaged, critical, prophetic—from the contemporary Pacific’s leading religious thinkers and suggests how their work articulates with broad social transformations in the region. Each chapter in this book focuses on a distinct type of culturally driven theological dialogue. One type is between readers and texts, in which biblical scholars suggest new ways of reading, and even rewriting, the Bible so it becomes more meaningful in local terms. A second kind concerns the state of the church and society. For example, feminist theologians and those calling for “prophetic” action on social problems propose new conversations about how people in Oceania should navigate difficult times. A third kind of discussion revolves around identity, emphasizing what makes Oceania unique and culturally coherent. A fourth addresses the problems of climate change and environmental degradation to sacred lands by encouraging “eco-theological” awareness and interconnection. Finally, many contextual theologians engage with the work of other disciplines— prominently, anthropology—as they develop new discourse on God, people, and the future of Oceania. Contextual theology allows people in Oceania to speak with God and fellow humans through the idiom of culture in a distinctly Pacific way. Tomlinson concludes, however, that the most fruitful topic of dialogue might not be culture, but rather the nature of dialogue itself. Written in an accessible, engaging style and presenting innovative findings, this book will interest students and scholars of anthropology, world religion, theology, globalization, and Pacific studies.

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

Based on primary research conducted in Tanzania over the last fifteen years, X-Rays, Spirits, and Witches, provides an ethnography specifically designed for use in medical anthropology classes. The text is organized around four key topics that are recurrent themes in medical anthropology across diverse settings: medical pluralism, illness narratives, embodied experiences of health and illness, and the multilayered ways that power dynamics influence healthcare. In addition to telling an engaging story of health, illness, and medical treatment as experienced in a real-world setting, the chapters link anthropological terms and concepts to specific events. Unobtrusive in-text definitions as well as a complementary glossary of terms help students recognize and employ the language of medical anthropology. Short pull-out boxes explore key concepts (such as the idea of “the medical gaze”) and highlight for further consideration issues which are of particular relevance in the medical anthropology classroom. Such pedagogical elements are designed to complement but not bog down the ethnography—enabling students to make better connections between real-world research and core textbook concepts.