Search Results (13)

This paper adopts a multisemiotic perspective to examine the significations of monuments in city spaces in Calabar, Nigeria. Data were generated through photo documentation, participant observation and semi-structured interviews in a three-year fieldwork involving 34 participants. Drawing from interactions between the designers, the monuments and the social audience, findings present the monuments as multisemiotic significations of the benefits derived from Western education, gains from missionaries’ activities and their interface with the locals, abolition of the slave trade, sociocultural heritage, histories and identity, potential in tourism and carnivals, and an emerging shift from African traditional religion to Anglo-Christian beliefs. These representations are dialogic expressions of lived experiences and histories of residents that (re)construct memorials of their past and provide a guide for the present and project expectations of the future. The symbolic images integrate localised intentions of the designers drawn from the environment and the people, with appropriate interpretations by the social audiences to situate their indigenous significations within varying global discourses on monuments. Full article

This study aims to explore the issues of Islamophobia and Christian ideology prevalent in Spanish society in the 16th and early 17th centuries by examining the slave trade conducted by Barbary corsairs and the hard lives of Christian captives depicted in the literary works of Miguel de Cervantes, and to highlight his efforts to overcome the clash of civilizations between Christianity and Islam. To achieve this goal, first, the study delves into the historical context of the clash between Spain and Islam in the Mediterranean during the 16th century. Cervantes, who took part in the Battle of Lepanto in 1571, was captured by Barbary corsairs on his return from military service and spent five years as a captive in the Bagnio of Algiers. The painful experience left indelible marks on his works. This study focuses on the dual meaning of Orientalism in his works. One prevalent form of Orientalism in Spain and Europe during that period portrayed Muslims as barbaric and anti-Christian. However, Cervantes presented an alternative Orientalism to propose a pathway to co-existence, rather than conflict, between civilizations and religions. Therefore, this study explores how Cervantes, even though he himself was a victim of the clash of civilizations, sought to overcome the confrontations and conflicts in his works, rather than perpetuating the prevalent Islamophobia of his time. Full article

This article explores the intricate interplay between empathy and religious experience within the Brazilian Umbanda religion. Umbanda is a syncretic faith that integrates elements from African spiritual practices, Catholicism, and Kardecist spiritism, reflecting the diverse cultural and social dynamics of Brazilian society. The religion emphasizes communication with spirits, particularly the pretos velhos—spirits of old slaves—who are revered for their wisdom and connection to the divine. These spirits engage with practitioners through mediums in rituals held in terreiros, offering guidance and comfort. Central to our discussion is the concept of embodied empathy, which is vital for understanding the deep emotional connections between the practitioners and the spirits. We seek to understand why Umbanda rituals are not just spiritual sessions, but profound empathic exchanges that facilitate communal healing and personal transformation. Through the lens of the predictive processing theory and the concept of embodied cognition, we argue that these empathic interactions are not just psychological but are deeply rooted in the physical and social embodiments of the participants. This perspective helps in understanding how Umbanda serves both as a spiritual practice and a socio-cultural mechanism that aids individuals in navigating their personal and collective life challenges. The empathy experienced within Umbanda rituals exemplifies how religion can serve as a powerful conduit for social cohesion and personal introspection. Full article

The Acts of Thomas is a long, rich, and fascinating narrative about the Apostle Thomas who was forced to travel to India as a missionary. When Thomas hesitates to go, his master Jesus literally sells him as a slave to an Indian merchant. Like other Apocryphal Acts, the Acts of Thomas revolves around the apostolic figure battling both human and demonic adversaries. Celibacy is central, although familiar narrative elements from ancient romances and novels are also present. On his way, Thomas sings, prays, teaches, heals, converts, and baptizes. His travel follows open trade routes in the ancient world, by land and by sea. He participates in various social events like parties, weddings, and family celebrations. His own status as a foreign slave/apostle, with a strange religion, is negotiated and contested: Sometimes he is treated like a foreign slave, suffering violence and harassment. On other occasions, his exotic strangeness in language and religion gives him access to royal palaces and influential men and women. By examining the role played by slavery in initiating this travel, as well as various intersections of religion and gender in the overall narrative, this article explores the Acts of Thomas to draw a more nuanced picture of travel in the ancient world. Full article

This study focuses on the religious policy of the Mamluk Sultan Rukn al-Din Baybars (d. 1277), and its application throughout his rule in Egypt and Syria (Bilād al-Shām). This study also discusses the impact of this policy and its benefit for Muslims and Islam in general in the region. Dealing with the character of Baybars of Mamluk origin is very important in this study to obtain the required answers to the questions related to the Islamic character of Mamluk rule in the regions of the Middle East in the Middle Ages. Although Baybars’ background was as a slave (mamlūk), who was not familiar with the religion of Islam, he had to prove his ability to act as a leader of an Islamic state. Baybars worked to implement the principles of Islam according to the Quran and the tradition of the Prophet (sunna), thus exploiting his status as an Islamic leader and as Sultan during his reign. Baybars was strict in his religious policy toward those who committed forbidden acts according to the Islamic religion, and he was keen to punish them and implement the Sharīʿa as required, in cooperation with the ʿulamā. Baybars was given relevant degrees and titles he deserved by the revived Abbasid Caliph in Cairo, such as a “holy warrior” (Mujāhid), “partner of emir of believers/the Caliph” (Qasīm Amīr al-Mu’minīn), and other religious titles that testify his high-ranking religious status as defender of Islam. Full article

This article adds to existing discussions on slave religions by offering the analysis of four post-mortem testaments left behind by formerly enslaved African women in nineteenth-century Salvador da Bahia to elucidate the different roles that faith and religiosity played within their lives, communities, and understandings of self. After contextualizing these primary sources within the relevant historiography on African and African descendant religiosity in Atlantic slave societies, it focuses on the centrality of baptisms, strong pleas for forgiveness, elaborate funerary arrangements, irmandade membership, and lives spent within the precepts of Roman Catholicism present in the testaments. It also considers the realities of enslavement and the Atlantic slave trade as important factors that shaped the considerations of freed Africans when faced with the imminence of death. In a world where life was fleeting, death became a major site for community formation, for the assertion of principles, and for exercising agency. The proximity of death and the realities of Atlantic slave societies shaped libertos’ considerations of justice and honor, as well as the final rites they required for their dignified passage to the afterworld. This article concludes that Africans in the diaspora constantly managed, negotiated, and enlarged the small spaces for self-determination, and for the preservation and recreation of identities and communities, with which they were left, while they also carved out other parallel spaces for themselves. Among these, Roman Catholic-derived religious communities and affiliations, and the continuation and creative adaptation of African religious practices, were of essential importance to the identities and community formations of libertos. Full article

In this special issue on justice, ethics, and philosophy of religion, let us consider a historical case study. The trade of slaves across the Atlantic lasted 400 years and led to the forcible removal of about 12.5 million people from Africa, south of the Sahara. This paper examines the African slave trade in light of the notion that evil of whatever form is a menace to our very existence and a rupture of the very essence of hope. It will focus on the nature, development, and growth of the African/European Slave Trade, as it interrogates issues such as: if evil is coterminous with human cruelty, then the slave trade was the apogee of human evil and avarice; the notion of slavers saving the enslaved from themselves; and providing an avenue for conversion into Abrahamic religions. The essay will also be interested in how slavers—European and Africans alike—rationalized slavery and how the enslaved and onlookers responded to the spectacle of enslavement. Full article

I connect the invention of Japanese ‘religion’ since the Meiji era (1868–1912) with the invention of other modern imaginaries, particularly the Japanese Nation State and Japanese History. The invention of these powerful fictions in Japan was a specific, localised example of a global process. The real significance of this idea that religion has always existed in all times and places is that it normalises the idea of the non-religious secular as the arena of universal reason and progress. The invention of Japanese ‘religion’ had—and still has—a significant function in the wider, global context of colonial capital and the continual search for new ‘investment’ opportunities. Meiji Japan illustrates, in fascinating detail, a process of cognitive hegemony, and the way a globalising discourse on ‘progress’ transformed the plunder of colonial sites into a civilising mission. The idea that there is a universal type of practice, belief or institution called ‘religion’ as distinct from government, ‘politics’ or ‘science’ was not only new to Japan. It hardly existed in England or more widely in Protestant Europe and North America until the eighteenth or even 19th century. The idea of a secular constitutional nation state was only emergent in the late 18th century with the Declaration of Independence and the US Constitution. Most of Europe—including the colonial powers England and France—were still Christian confessional church states through most of the 19th century. The franchise was granted only to Christian men of substantial property, and denied to women, servants, wage labour, colonised subjects, and slaves. This critical, deconstructive narrative helps us to see more clearly the ideological function of the generic category of religion in the wider configuration of modern secular categories such as constitutional nation state, political economy, nature, history, and science. I also discuss the relation between History as a secular academic science, and the invention of ‘the Past’ in universal Time. I argue here that the invention of the Past by professional Historians has a significant role in transforming modern inventions such as ‘religion’ and the secular categories into the inherent and universal order of things, as though they have always been everywhere. I reveal this on-going process of ideological reproduction by close readings of some recent ‘histories of Japan’ and the way they uncritically construct ‘the Past’ in the terms of contemporary configurations. Full article

Nietzsche develops three important genealogies of central aspects of Christianity: one concerning a certain syncretism between Judaism and the cult of Dionysus; a second concerning a “slave revolt in morality”; and a third concerning doctrines about an otherworld (God, an afterlife, etc.). In each case, his genealogy appears implausible or even perverse at first sight, but on closer examination turns out to be very historically plausible, indeed correct. Full article

This paper uses Stephen Best’s None Like Us and Charles H. Long’s Significations: Signs, Symbols, and Images in the Interpretation of Religion to redescribe the notion of sacred space in light of the national African American museum. After highlighting religion and the museum’s mutual Romantic origins, it underscores the invisible institution of slave religion as a modern counterpoint that is harrowingly evocative of the indeterminacy of human meaning-making. The national African American museum, represented by offerings from the Smithsonian Institution and the Equal Justice Initiative, operates as a social technology for working through the tensions of history. “Hallowed Haunts” examines its function as a matrix of haunting, where a variety of multi-sensory experiences lead visitors into a participatory reckoning with the legacy of slavery, one through which they determine how to face the challenges and potential opportunities that await them. As such, the national African American museum exemplifies Long’s thesis of sacred space as human centers, a metonym for the places humans visit for orientation. Full article

In the wake of the Civil War, southern states incarcerated record numbers of black men and women, closed their prisons, and sent convicted criminals to convict lease camps. Inside these camps, convict laborers worked for businesses, for individual entrepreneurs, on plantations, and on public works projects contracted to private businesses. Due to the Thirteenth Amendment’s “slaves of the state” clause, these laborers were legally classified as slaves and treated as such by labor camp operators. Conditions inside these camps were quite harsh, and in most camps, state-sanctioned Protestant socialization efforts were the laborers’ primary source of leisure. This essay provides a preliminary overview of the convergence of Protestant Christianity and convict lease camps as it calls scholars to explore this convergence in greater detail in future scholarship. Full article

Human populations confront three distinct climate challenges: (1) seasonal climate fluctuations, (2) sporadic climate crises, and (3) long term climate change. Religious systems often attribute climate crises to the behavior of invisible spirits. They devise rituals to influence the spirits, and do so under the guidance of religious specialists. They devise two types of problem-solving rituals: anticipatory climate maintenance rituals, to request adequate rainfall in the forthcoming planting season, and climate crisis rituals for drought or inundations. The paper compares rainfall rituals in three different settings: Israel (Judaism), Northwest China (ethnic village religion), and Haiti (Vodou). Each author has done anthropological fieldwork in one or more of these settings. In terms of the guiding conceptual paradigm, the analysis applies three sequentially organized analytic operations common in anthropology: (1) detailed description of individual ethnographic systems; (2) comparison and contrast of specific elements in different systems; and (3) attempts at explanation of causal forces shaping similarities and differences. Judaism has paradoxically maintained obligatory daily prayers for rain in Israel during centuries when most Jews lived as urban minorities in the diaspora, before the founding of Israel in 1948. The Tu of Northwest China maintain separate ethnic temples for rainfall rituals not available in the Buddhist temples that all attend. The slave ancestors of Haiti, who incorporated West African rituals into Vodou, nonetheless excluded African rainfall rituals. We attribute this exclusion to slavery itself; slaves have little interest in performing rituals for the fertility of the fields of their masters. At the end of the paper, we identify the causal factors that propelled each systems into a climate-management trajectory different from that of the others. We conclude by identifying a common causal factor that exerts a power over religion in general and that has specifically influenced the climate responses of all three religious systems. Full article

The present study on the religious experience of the Peruvian community in Rome belongs to the area of studies on immigration, multiculturalism, and religion in Italy. In this article, I analyze the devotion of the Peruvian community in Rome to “the Lord of Miracles”. This pious tradition, which venerates the image of Christ crucified—painted by an Angolan slave—began in 1651 in Lima, during the Viceroyalty of Peru. Today, the sacred image is venerated in countries all over the world that host Peruvian immigrant communities that have set up branches of the Confraternity of the Lord of Miracles. I examine, in particular, the cult of el Señor de los Milagros in Rome in terms of Peruvian popular religiosity and national identity experienced within a transnational context. This essay serves two purposes: The first is to analyze the significance that this religious experience acquires in a foreign environment while maintaining links with its country of origin and its cultural traditions in a multilocal environment. The second aim is to examine the integration of the Peruvian community into Italian society, beginning with religious practice, in this case Roman Catholicism. This kind of religiosity seems not only to favor the encounter between the two cultures but also to render Italian Roman Catholicism multicultural. Full article