Grounded in anthropological comparison and the concept of materiality, this book offers an in-depth ethnographic study of the similarities and differences among various forms of religious practices in a Pentecostal Church (Christ Embassy) and an Islamic group (NASFAT) in the Nigerian capital of Abuja. Scholarship in this area tends to focus on inter-religious contestations and conflicts; however, this book proposes that another dynamic is unfolding between Christians and Muslims that is characterised by conviviality, interfaith joint action programmes, mutual influences and even the exchange of religious forms. The comparative approach reveals that, notwithstanding the seemingly opposed worldviews and divergences between Muslims and Christians, they all face similar challenges and apply similar techniques for meeting the challenges posed by the precarious Nigerian urban environment. It is through practices – especially those conducted in (semi-) public settings – that people from different religious persuasions define, encroach on and feel the weight of each other's presence.

The last decade has witnessed fundamental shifts in the relationship between religion and politics. In this light, religious symbols, motifs, justifications, and practices are increasingly noticeable in political discourses, as well as agendas, particularly in the Global South, with Pentecostal Christians standing out as salient actors. Performative practices enacted in political contexts such as the anointing of state authorities, prophecies, warfare prayers, etc. have drawn the attention of numerous scholars worldwide. The four surveys contained in this volume account for these developments in Africa, Asia, and Latin America, and synoptically engage with the following question: Can any meaningful nexus connecting multiple and apparently isolated nodes of Pentecostal engagement in the political sphere around the globe be identified? In addition, they do the groundwork for drawing parallels on a global level, on the basis of which new light can be shed on fundamental changes in Pentecostal actorhood and self-understanding. Thus, local developments and ethnographic studies are for the first time reflected upon from a global perspective.

This volume examines religiosity on university campuses in Sub-Saharan Africa. Focusing on both individuals and organized groups, the contributions open a window onto how religion becomes a factor, affects social interactions, is experienced and mobilized by various actors. It brings together case studies from various disciplinary backgrounds (anthropology, sociology, history, religious studies, literature) and theoretical orientations to illustrate the significance of religiosity in recent developments on university campuses. It pays a particular attention to religion-informed activism and contributes a fresh analysis of processes that are shaping both the experience of being student and the university campus as a moral space. Last but not least, it sheds light onto the ways in which the campus becomes a site of a reformulation of both religiosity and sociality.

The contributors to Affective Trajectories examine the mutual and highly complex entwinements between religion and affect in urban Africa in the early twenty-first century. Drawing on ethnographic research throughout the continent and in African diasporic communities abroad, they trace the myriad ways religious ideas, practices, and materialities interact with affect to configure life in urban spaces. Whether examining the affective force of the built urban environment or how religious practices contribute to new forms of attachment, identification, and place-making, they illustrate the force of affect as it is shaped by temporality and spatiality in the religious lives of individuals and communities. Among other topics, they explore Masowe Apostolic Christianity in relation to experiences of displacement in Harare, Zimbabwe; Muslim identity, belonging, and the global ummah in Ghana; crime, emotions, and conversion to neo-Pentecostalism in Cape Town; and spiritual cleansing in a Congolese branch of a Japanese religious movement. In so doing, the contributors demonstrate how the social and material living conditions of African cities generate diverse affective forms of religious experiences in ways that foster both localized and transnational paths of emotional knowledge. Contributors. Astrid Bochow, Marian Burchardt, Rafael Cazarin, Hansjörg Dilger, Alessandro Gusman, Murtala Ibrahim, Peter Lambertz, Isabelle L. Lange, Isabel Mukonyora, Benedikt Pontzen, Hanspeter Reihling, Matthew Wilhelm-Solomon

In The Promise of Piety, Arsalan Khan examines the zealous commitment to a distinct form of face-to-face preaching (dawat) among Pakistani Tablighis, practitioners of the transnational Islamic piety movement the Tablighi Jamaat. This group says that Muslims have abandoned their religious duties for worldly pursuits, creating a state of moral chaos apparent in the breakdown of relationships in the family, nation, and global Islamic community. Tablighis insist that this dire situation can only be remedied by drawing Muslims back to Islam through dawat, which they regard as the sacred means for spreading Islamic virtue. In a country founded in the name of Muslim identity and where Islam is ubiquitous in public life, the Tablighi claim that Pakistani Muslims have abandoned Islam is particularly striking. The Promise of Piety shows how Tablighis constitute a distinct form of pious relationality in the ritual processes and everyday practices of dawat and how pious relationality serves as a basis for transforming domestic and public life. Khan explores both the promise and limits of the Tablighi project of creating an Islamic moral order that can transcend the political fragmentation and violence of life in postcolonial Pakistan.

This book is the first to focus on material visualities of bhakti imagery that inspire, shape, convey, and expand both the visual practices of devotional communities, as well as possibilities for extending the reach of devotion in society in new and often unexpected ways. Communities of interpreters of bhakti images discussed in this book include not only a number of distinctive Hindu bhakti groups, but also artisans, diaspora women, South Asian Sufis, businessmen, dancers, and filmmakers. This book's identification of devotional practices of looking, such as materializing memory, mirroring and immaterializing portraits, and shaping the return look, connect material and visual cultures as well as illustrate modes of established and experimental image usage. Bhakti is one of the most-studied aspects of Indic devotionalism on account of its expression through emotive poetry, song, and vivid hagiographies of saints. The diverse devotional visualities analyzed in this book meaningfully circulate bhakti images in past and present, generating their renewed relationship to contemporary concerns.

First Published in 2002. This book is about the way medieval authors wrote about union with God and how they used language that refers to the senses to articulate their ideas about how a person can be one with God. Rudy argues that such explicit concepts of the spiritual senses are not sharply distinct from the ideas implicit in broader usage of sensory language in theological writings. These ideas are significant in the history of Christian mysticism, because language that refers to the senses bears directly on several ideas that are central to ideas about union with God.