Cristina Rocha - Böcker

This book is the first ethnographic account of the global spiritual movement headed by John of God, a Brazilian faith healer. Renowned for performing surgeries using rudimentary tools such as kitchen knives and scissors, without anesthetics or asepsis, John of God is allegedly inhabited by "entities," or spirits, and goes into a trance-like state in order to heal his visitors and afterwards, when he regains consciousness, does not remember the operations. Visited by thousands of the desperately ill; the wealthy; celebrities such as Oprah Winfrey, Ram Daas, Wayne Dyer, and Shirley MacLaine; and an increasing array of media, John of God has become an international faith healing superstar in just over a decade. Books about him have been translated into several languages, from Russian to Ukrainian to Japanese; ABC, the Discovery Channel, and the BBC have made documentaries on his healing center; tour guides advertise package trips; and John of God himself travels to conduct healing events in the US, New Zealand, Germany, Greece, Switzerland, Austria, and many other countries.More recently, a transnational spiritual community has developed around John of God, comprised of the ill, those who seek spiritual growth, healers, and tour guides, and according to followers, even spirits whose powers transcend national boundaries. Drawing on a decade of fieldwork in Brazil, the US, the UK, Germany, Australia, and New Zealand, Cristina Rocha examines the social and cultural forces that have made it possible for a healer from Brazil to become a global "guru" in the 21st century. Rocha explores what attracts foreigners to John of God's cosmology and healing practices, how they understand their own experiences, and how these radical experiences have transformed their lives.

This book is the first ethnographic account of the global spiritual movement headed by John of God, a Brazilian faith healer. Renowned for performing surgeries using rudimentary tools such as kitchen knives and scissors, without anesthetics or asepsis, John of God is allegedly inhabited by "entities," or spirits, and goes into a trance-like state in order to heal his visitors and afterwards, when he regains consciousness, does not remember the operations. Visited by thousands of the desperately ill; the wealthy; celebrities such as Oprah Winfrey, Ram Daas, Wayne Dyer, and Shirley MacLaine; and an increasing array of media, John of God has become an international faith healing superstar in just over a decade. Books about him have been translated into several languages, from Russian to Ukrainian to Japanese; ABC, the Discovery Channel, and the BBC have made documentaries on his healing center; tour guides advertise package trips; and John of God himself travels to conduct healing events in the US, New Zealand, Germany, Greece, Switzerland, Austria, and many other countries.More recently, a transnational spiritual community has developed around John of God, comprised of the ill, those who seek spiritual growth, healers, and tour guides, and according to followers, even spirits whose powers transcend national boundaries. Drawing on a decade of fieldwork in Brazil, the US, the UK, Germany, Australia, and New Zealand, Cristina Rocha examines the social and cultural forces that have made it possible for a healer from Brazil to become a global "guru" in the 21st century. Rocha explores what attracts foreigners to John of God's cosmology and healing practices, how they understand their own experiences, and how these radical experiences have transformed their lives.

Hillsong, an Australian megachurch founded in 1983, is now a global phenomenon. It has branches in most global cities and award-winning worship bands that tour the world and whose music is sung weekly by an estimated 50 million people in 60 languages. Moreover, the megachurch and its bands have an immense presence on social media with millions of followers. The scandals around sex and money that have rocked Hillsong in recent times have been reported globally in the mainstream secular media, reflecting the megachurch's prominence. Hillsong's style of Pentecostalism relies on a deep engagement with consumer capitalism, as well as celebrity, youth, and digital cultures. In Cool Christianity, Cristina Rocha tells the story of how Hillsong's “Cool Christianity” aesthetic allowed it to make inroads among the Brazilian middle classes, who adopted Hillsong's brand of Christianity as a way of becoming cosmopolitan and establishing class boundaries. Rocha draws on the theoretical frameworks of material religion and lived religion to show how religion can be made globally relevant to young people through cool aesthetics, affect, and engagement with consumer culture--from fashion to music to branding--in the digital age.

Hillsong, an Australian megachurch founded in 1983, is now a global phenomenon. It has branches in most global cities and award-winning worship bands that tour the world and whose music is sung weekly by an estimated 50 million people in 60 languages. Moreover, the megachurch and its bands have an immense presence on social media with millions of followers. The scandals around sex and money that have rocked Hillsong in recent times have been reported globally in the mainstream secular media, reflecting the megachurch's prominence. Hillsong's style of Pentecostalism relies on a deep engagement with consumer capitalism, as well as celebrity, youth, and digital cultures. In Cool Christianity, Cristina Rocha tells the story of how Hillsong's “Cool Christianity” aesthetic allowed it to make inroads among the Brazilian middle classes, who adopted Hillsong's brand of Christianity as a way of becoming cosmopolitan and establishing class boundaries. Rocha draws on the theoretical frameworks of material religion and lived religion to show how religion can be made globally relevant to young people through cool aesthetics, affect, and engagement with consumer culture--from fashion to music to branding--in the digital age.

The number of Buddhists in Australia has grown dramatically in recent years. In 2006, Buddhists accounted for 2.1 per cent of Australia's population, almost doubling the 1996 figures, and making it the fastest growing religion in the country. This book analyses the arrival and localisation of Buddhism in Australia in the context of the globalisation of Buddhism.Australia's close geographical proximity to Asia has encouraged an intense flow of people, ideas, practices and commodities from its neighbouring countries, while at the same time allowing the development of the religion to be somewhat different to its growth in other Western countries. The book seeks to explore the Buddhist experience in Australia, looking at the similarities and particularities of this experience in relation to other Western countries.The inception of Buddhism in Australia is investigated, and a voice is provided to people on the ground who have been fundamental in making this process possible. For the first time, academic analysis and practitioners' experience are juxtaposed to show the adaptations and challenges of Buddhism in Australia from above and below. This book is a unique and valuable contribution to the study of Buddhism in the West, globalization of religion, and studies in Asian Religion.

The number of Buddhists in Australia has grown dramatically in recent years. In 2006, Buddhists accounted for 2.1 per cent of Australia's population, almost doubling the 1996 figures, and making it the fastest growing religion in the country. This book analyses the arrival and localisation of Buddhism in Australia in the context of the globalisation of Buddhism.Australia's close geographical proximity to Asia has encouraged an intense flow of people, ideas, practices and commodities from its neighbouring countries, while at the same time allowing the development of the religion to be somewhat different to its growth in other Western countries. The book seeks to explore the Buddhist experience in Australia, looking at the similarities and particularities of this experience in relation to other Western countries.The inception of Buddhism in Australia is investigated, and a voice is provided to people on the ground who have been fundamental in making this process possible. For the first time, academic analysis and practitioners' experience are juxtaposed to show the adaptations and challenges of Buddhism in Australia from above and below. This book is a unique and valuable contribution to the study of Buddhism in the West, globalization of religion, and studies in Asian Religion.