Santería is an African-inspired, Cuban diaspora religion long stigmatized as witchcraft and often dismissed as superstition, yet its spirit- and possession-based practices are rapidly winning adherents across the world. Aisha M. Beliso-De Jesús introduces the term "copresence" to capture the current transnational experience of Santería, in which racialized and gendered spirits, deities, priests, and religious travelers remake local, national, and political boundaries and reconfigure notions of technology and transnationalism. Drawing on eight years of ethnographic research in Havana and Matanzas, Cuba, and in New York City, Miami, Los Angeles, and the San Francisco Bay area, Beliso-De Jesús traces the phenomenon of copresence in the lives of Santería practitioners, mapping its emergence in transnational places and historical moments and its ritual negotiation of race, imperialism, gender, sexuality, and religious travel. Santería's spirits, deities, and practitioners allow digital technologies to be used in new ways, inciting unique encounters through video and other media. Doing away with traditional perceptions of Santería as a static, localized practice or as part of a mythologized "past," this book emphasizes the religion's dynamic circulations and calls for nontranscendental understandings of religious transnationalisms.

Santería is an African-inspired, Cuban diaspora religion long stigmatized as witchcraft and often dismissed as superstition, yet its spirit- and possession-based practices are rapidly winning adherents across the world. Aisha M. Beliso-De Jesús introduces the term "copresence" to capture the current transnational experience of Santería, in which racialized and gendered spirits, deities, priests, and religious travelers remake local, national, and political boundaries and reconfigure notions of technology and transnationalism. Drawing on eight years of ethnographic research in Havana and Matanzas, Cuba, and in New York City, Miami, Los Angeles, and the San Francisco Bay area, Beliso-De Jesús traces the phenomenon of copresence in the lives of Santería practitioners, mapping its emergence in transnational places and historical moments and its ritual negotiation of race, imperialism, gender, sexuality, and religious travel. Santería's spirits, deities, and practitioners allow digital technologies to be used in new ways, inciting unique encounters through video and other media. Doing away with traditional perceptions of Santería as a static, localized practice or as part of a mythologized "past," this book emphasizes the religion's dynamic circulations and calls for nontranscendental understandings of religious transnationalisms.

In Afrolatinx religious practices such as Cuban Espiritismo, Puerto Rican Santería, and Brazilian Candomblé, the dead tell stories. Communicating with and through mediums’ bodies, they give advice, make requests, and propose future rituals, creating a living archive that is coproduced by the dead. In this book, Solimar Otero explores how Afrolatinx spirits guide collaborative spiritual-scholarly activist work through rituals and the creation of material culture. By examining spirit mediumship through a Caribbean cross-cultural poetics, she shows how divinities and ancestors serve as active agents in shaping the experiences of gender, sexuality, and race. Otero argues that what she calls archives of conjure are produced through residual transcriptions or reverberations of the stories of the dead whose archives are stitched, beaded, smoked, and washed into official and unofficial repositories. She investigates how sites like the ocean, rivers, and institutional archives create connected contexts for unlocking the spatial activation of residual transcriptions. Drawing on over ten years of archival research and fieldwork in Cuba, Otero centers the storytelling practices of Afrolatinx women and LGBTQ spiritual practitioners alongside Caribbean literature and performance. Archives of Conjure offers vital new perspectives on ephemerality, temporality, and material culture, unraveling undertheorized questions about how spirits shape communities of practice, ethnography, literature, and history and revealing the deeply connected nature of art, scholarship, and worship.

“Impressive . . . [Cristina García’s] story is about three generations of Cuban women and their separate responses to the revolution. Her special feat is to tell it in a style as warm and gentle as the ‘sustaining aromas of vanilla and almond,’ as rhythmic as the music of Beny Moré.”—Time Cristina García’s acclaimed book is the haunting, bittersweet story of a family experiencing a country’s revolution and the revelations that follow. The lives of Celia del Pino and her husband, daughters, and grandchildren mirror the magical realism of Cuba itself, a landscape of beauty and poverty, idealism and corruption. Dreaming in Cuban is “a work that possesses both the intimacy of a Chekov story and the hallucinatory magic of a novel by Gabriel García Márquez” (The New York Times). In celebration of the twenty-fifth anniversary of the novel’s original publication, this edition features a new introduction by the author. Praise for Dreaming in Cuban “Remarkable . . . an intricate weaving of dramatic events with the supernatural and the cosmic . . . evocative and lush.”—San Francisco Chronicle “Captures the pain, the distance, the frustrations and the dreams of these family dramas with a vivid, poetic prose.”—The Washington Post “Brilliant . . . With tremendous skill, passion and humor, García just may have written the definitive story of Cuban exiles and some of those they left behind.”—The Denver Post

The activist and TED speaker Megan Phelps-Roper reveals her life growing up in the most hated family in America At the age of five, Megan Phelps-Roper began protesting homosexuality and other alleged vices alongside fellow members of the Westboro Baptist Church in Topeka, Kansas. Founded by her grandfather and consisting almost entirely of her extended family, the tiny group would gain worldwide notoriety for its pickets at military funerals and celebrations of death and tragedy. As Phelps-Roper grew up, she saw that church members were close companions and accomplished debaters, applying the logic of predestination and the language of the King James Bible to everyday life with aplomb—which, as the church’s Twitter spokeswoman, she learned to do with great skill. Soon, however, dialogue on Twitter caused her to begin doubting the church’s leaders and message: If humans were sinful and fallible, how could the church itself be so confident about its beliefs? As she digitally jousted with critics, she started to wonder if sometimes they had a point—and then she began exchanging messages with a man who would help change her life. A gripping memoir of escaping extremism and falling in love, Unfollow relates Phelps-Roper’s moral awakening, her departure from the church, and how she exchanged the absolutes she grew up with for new forms of warmth and community. Rich with suspense and thoughtful reflection, Phelps-Roper’s life story exposes the dangers of black-and-white thinking and the need for true humility in a time of angry polarization.

HISTORY OF THE COCONUT Olodumare saw in Obi (coconut), a just and humble person, therefore he placed him high in a coconut tree, and made him white inside, and out. He also gave him an immortal soul. Elegba who was always a true and trusted servant of Olodumare is also at the service of Obi. That is why Elegba knows all the friends of Obi, and Obi knows all the friends for Elegba, the poor, the rich, the clean, the dirty, the straight and the crooked. One day, Obi had feast for his birthday, and entrusted Elegba to invite all his friends. Elegba seeing how pretentious and arrogant Obi had become invited all the beggars, and dirty people of the town. When Obi arrived and saw in his house all the beggars and dirty people in his house, he became very angry, and asked the beggars who had invited them there. They replied Elegba who had invited them. At that Obi shouted, Ah, so it was Elegba who invited you was it, but dirty, and with those rags for clothes! Get out of here! He shouted, and with that all the embarrassed guest left, and with them went Elegba, Obi soon realized his error, and called Elegba, but Elegba did not listen, and kept walking. One day Olodumare asked Elegba to go to the house of Obi. However, Elegba refused and told him to send him anywhere else, and we would go right away beside the house of Obi he would not, and should not go. Olodumare pretending that he knew nothing of what had transpired, asked Elegba what he had against Obi. After hearing Elegba the details of the incident at Obis house, Olodumare transformed himself into the disguise of a beggar, and went calling at the door of Obi. When Obi saw that who was calling was a beggar, he indignantly said, Take a bath and get dressed before calling at my door, can you not see that you are dirty, do you want to dirty my furniture too? and with that, he slammed the door in the face of Olodumare. Olodumare took a few steps from Obis house, and then with a strong voice called Obi; Obi Meye Emi Ofe which means, Obi see who I am. When Obi was seen aware that it was Olodumare who had come calling at his door, he tried to excuse himself, and beg forgiveness but Oloduma said to him Obi it is too late, I thought you were natural and unpretentious, that is why I placed you high in the coconut tree, making you white inside and out. But having placed so high, you have to become vain, and have thrown the beggar from your house. Obi, those are my children too. I am going to leave you in the coconut tree, so that you may realize that no matter how high you are placed, you can never be higher than myself, Oloduma the creator God, or my divine laws. Therefore for as long as the earth exists, you will roll on the ground, and be transformed to green and black on the outside, but to remain white on the inside for your immortal soul. The black to remind you of the offense you made to the beggars and the green for the hope that someday you will be forgiven when you come to understand that all persons are my children. Meanwhile, you will predict the good and bad, and the death that will occur on earth. And with that began the tradition of reading the Obi at the feet of Elegba, and the other Orishas.

"Witches are gathering." When most people hear the word "witches," they think of horror films and Halloween, but to the nearly one million Americans who practice Paganism today, witchcraft is a nature-worshipping, polytheistic, and very real religion. So Alex Mar discovers when she sets out to film a documentary and finds herself drawn deep into the world of present-day magic. Witches of America follows Mar on her immersive five-year trip into the occult, charting modern Paganism from its roots in 1950s England to its current American mecca in the San Francisco Bay Area; from a gathering of more than a thousand witches in the Illinois woods to the New Orleans branch of one of the world's most influential magical societies. Along the way she takes part in dozens of rituals and becomes involved with a wild array of characters: a government employee who founds a California priesthood dedicated to a Celtic goddess of war; American disciples of Aleister Crowley, whose elaborate ceremonies turn the Catholic mass on its head; second-wave feminist Wiccans who practice a radical separatist witchcraft; a growing "mystery cult" whose initiates trace their rites back to a blind shaman in rural Oregon. This sprawling magical community compels Mar to confront what she believes is possible-or hopes might be. With keen intelligence and wit, Mar illuminates the world of witchcraft while grappling in fresh and unexpected ways with the question underlying every faith: Why do we choose to believe in anything at all? Whether evangelical Christian, Pagan priestess, or atheist, each of us craves a system of meaning to give structure to our lives. Sometimes we just find it in unexpected places.

The Wiley Blackwell Companion to Religion and Materiality provides a thoughtfully organized, inclusive, and vibrant project of the multiple ways in which religion and materiality intersect. The contributions explore the way that religion is shaped by, and has shaped, the material world, embedding beliefs, doctrines, and texts into social and cultural contexts of production, circulation, and consumption. The Companion not only contains scholarly essays but has an accompanying website to demonstrate the work of performers, architects, and expressive artists, ranging from musicians and dancers to religious practitioners. These examples offer specific illustrations of the interplay of religion and materiality in everyday life. The project is organized from a comparative perspective, highlighting examples and case studies from traditions originating in both East and West. To summarize, the volume: Brings together the leading figures, theories and ideas in the field in a systematic and comprehensive way Offers an interdisciplinary approach drawing together religious studies, anthropology, archaeology, history, sociology, geography, the cognitive sciences, ecology, and media studies Takes a comparative perspective, covering all the major faith traditions

"The English-language debut of "one of the most original and entertaining voices in contemporary Mexican literature (Revista Gatopardo): a collection of ironic and madcap stories about the comedy and brutality of life in Mexico." -- page [4] of cover.

Coming as an Apple Original series from Ted Lasso Executive Producer Bill Lawrence and starring Vince Vaughn • A wickedly funny novel from the New York Times bestselling author of Squeeze Me in which the greedy, the corrupt, and the degraders of what’s left of pristine Florida—now, of the Bahamas as well—get their comeuppance. “[A] comedic marvel … [Hiaasen] hasn’t written a novel this funny since Skinny Dip.”—The New York Times Andrew Yancy—late of the Miami Police and soon-to-be-late of the Monroe County sheriff’s office—has a human arm in his freezer. There’s a logical (Hiaasenian) explanation for that, but not for how and why it parted from its shadowy owner. Yancy thinks the boating-accident/shark-luncheon explanation is full of holes, and if he can prove murder, the sheriff might rescue him from his grisly Health Inspector gig (it’s not called the roach patrol for nothing). But first—this being Hiaasen country—Yancy must negotiate an obstacle course of wildly unpredictable events with a crew of even more wildly unpredictable characters, including his just-ex lover, a hot-blooded fugitive from Kansas; the twitchy widow of the frozen arm; two avariciously optimistic real-estate speculators; the Bahamian voodoo witch known as the Dragon Queen, whose suitors are blinded unto death by her peculiar charms; Yancy’s new true love, a kinky coroner; and the eponymous bad monkey, who with hilarious aplomb earns his place among Carl Hiaasen’s greatest characters.