Hillary Kaell – författare

An exploration of how ordinary U.S. Christians create global connections through the multibillion-dollar child sponsorship industryChild sponsorship emerged from nineteenth-century Protestant missions to become one of today’s most profitable private fund-raising tools in organizations including World Vision, Compassion International, and ChildFund. Investigating two centuries of sponsorship and its related practices in American living rooms, churches, and shopping malls, Christian Globalism at Home reveals the myriad ways that Christians who don’t travel outside of the United States cultivate global sensibilities.Kaell traces the movement of money, letters, and images, along with a wide array of sponsorship’s lesser-known embodied and aesthetic techniques, such as playacting, hymn singing, eating, and fasting. She shows how, through this process, U.S. Christians attempt to hone globalism of a particular sort by oscillating between the sensory experiences of a God’s eye view and the intimacy of human relatedness. These global aspirations are buoyed by grand hopes and subject to intractable limitations, since they so often rely on the inequities they claim to redress.Based on extensive interviews, archival research, and fieldwork, Christian Globalism at Home explores how U.S. Christians imagine and experience the world without ever leaving home.

An exploration of how ordinary U.S. Christians create global connections through the multibillion-dollar child sponsorship industryChild sponsorship emerged from nineteenth-century Protestant missions to become one of today’s most profitable private fund-raising tools in organizations including World Vision, Compassion International, and ChildFund. Investigating two centuries of sponsorship and its related practices in American living rooms, churches, and shopping malls, Christian Globalism at Home reveals the myriad ways that Christians who don’t travel outside of the United States cultivate global sensibilities.Kaell traces the movement of money, letters, and images, along with a wide array of sponsorship’s lesser-known embodied and aesthetic techniques, such as playacting, hymn singing, eating, and fasting. She shows how, through this process, U.S. Christians attempt to hone globalism of a particular sort by oscillating between the sensory experiences of a God’s eye view and the intimacy of human relatedness. These global aspirations are buoyed by grand hopes and subject to intractable limitations, since they so often rely on the inequities they claim to redress.Based on extensive interviews, archival research, and fieldwork, Christian Globalism at Home explores how U.S. Christians imagine and experience the world without ever leaving home.

Over the last decade there has been ongoing discussion about the place of religion in Québécois society, particularly following the proposed Charter of Quebec Values in 2013. The essays in Everyday Sacred emerged from this active and often tense period of debate. Revitalizing an awareness of how people encounter, create, and employ religion in everyday life, contributors to this volume explore communities’ networks of beliefs, traditions, and relationships. Through broad comparisons beyond the Quebec context, contributors look at African Pentecostal congregations, an Iraqi Jewish community in Montreal, a rural Catholic parish on the Saint Lawrence River, and Tewehikan drumming in Wemotaci. They also examine wayside crosses, places of pilgrimage and devotion, debates on the regulation of the hijab, and the place of Montreal Spiritualists and transhumanists in the religious landscape. Seeking a holistic definition of Québécois religion, Everyday Sacred considers religious and secular identity, pluralism, the bodily and material aspects of religion, the impact of gender on community and the public sphere, and the rise of hybridity, sociality, and new technologies in transnational and online networks, in order to uncover the transmission of practices and beliefs from one generation to another. Disrupting familiar dichotomies between Catholicism and other religions, “founders” and immigrants, new religious movements and traditional institutions, Everyday Sacred marks the beginning of a sustained conversation on contemporary religion in Quebec, both inside and outside of the province. Contributors include: Emma Anderson (University of Ottawa), Randall Balmer (Dartmouth College), Hélène Charron (Université Laval), Elysia Guzik (University of Toronto), Laurent Jérôme (Université du Québec à Montréal), Norma B. Joseph (Concordia University), Cory Andrew Labrecque (Université Laval), Deirdre Meintel (Université de Montréal), Géraldine Mossière (Université de Montréal), Frédéric Parent (Université de Québec à Montréal), Meena Sharify-Funk (Wilfrid Laurier University).

Over the last decade there has been ongoing discussion about the place of religion in Québécois society, particularly following the proposed Charter of Quebec Values in 2013. The essays in Everyday Sacred emerged from this active and often tense period of debate. Revitalizing an awareness of how people encounter, create, and employ religion in everyday life, contributors to this volume explore communities’ networks of beliefs, traditions, and relationships. Through broad comparisons beyond the Quebec context, contributors look at African Pentecostal congregations, an Iraqi Jewish community in Montreal, a rural Catholic parish on the Saint Lawrence River, and Tewehikan drumming in Wemotaci. They also examine wayside crosses, places of pilgrimage and devotion, debates on the regulation of the hijab, and the place of Montreal Spiritualists and transhumanists in the religious landscape. Seeking a holistic definition of Québécois religion, Everyday Sacred considers religious and secular identity, pluralism, the bodily and material aspects of religion, the impact of gender on community and the public sphere, and the rise of hybridity, sociality, and new technologies in transnational and online networks, in order to uncover the transmission of practices and beliefs from one generation to another. Disrupting familiar dichotomies between Catholicism and other religions, “founders” and immigrants, new religious movements and traditional institutions, Everyday Sacred marks the beginning of a sustained conversation on contemporary religion in Quebec, both inside and outside of the province. Contributors include: Emma Anderson (University of Ottawa), Randall Balmer (Dartmouth College), Hélène Charron (Université Laval), Elysia Guzik (University of Toronto), Laurent Jérôme (Université du Québec à Montréal), Norma B. Joseph (Concordia University), Cory Andrew Labrecque (Université Laval), Deirdre Meintel (Université de Montréal), Géraldine Mossière (Université de Montréal), Frédéric Parent (Université de Québec à Montréal), Meena Sharify-Funk (Wilfrid Laurier University).

Sincethe 1950s, millions of American Christians have traveled to the Holy Land tovisit places in Israel and the Palestinian territories associated with Jesus's lifeand death. Why do these pilgrims choose to journeyhalfway around the world? How dothey react to what they encounter, and how dothey understand the trip upon return? This book places theanswers to these questions into the context of broad historical trends, analyzing howthe growth of mass-market evangelical and Catholic pilgrimagerelates to changes in American Christiantheology and culture over the last sixty years,including shifts in Jewish-Christian relations, the growth of small group spirituality, and the development of a Christianleisure industry.Drawing on five yearsof research with pilgrims before, during and after their trips, Walking Where Jesus Walked offers a lived religion approach thatexplores the trip's hybrid nature for pilgrims themselves: both ordinary—tiedto their everyday role as the family's ritual specialists, andextraordinary—since they leave home in a dramatic way, often for the firsttime. Their experiences illuminate key tensions in contemporary US Christianitybetween material evidence and transcendent divinity, commoditization andreligious authority, domestic relationships and global experience.Hillary Kaell crafts the first in-depth study of thecultural and religious significance of American Holy Land pilgrimage after1948. The result sheds light on how Christian pilgrims, especially women, makesense of their experience in Israel-Palestine, offering an important complementto top-down approaches in studies of Christian Zionism and foreign policy.

The charismatic revival movements of the 1970s in Melanesia were the most significant religious development in the region’s history, but until now there has been no full-scale look at the regional upheaval or of why it occurred. As this book shows, many of the most influential anthropological studies of Christianity in Melanesia are built upon the revival movements of this period. In this untold story in the history of global charismatic Christianity, Fraser Macdonald utilises the conceptual framework of Deleuze and Guattari, which guides this study of an emergent Indigenous Christianity. Macdonald shows how the religious context of colonialism, missionisation, and political independence jointly lead to intense eruptions of a new localised Christianity, which was articulated as an ecstatic pursuit of the Second Coming. Macdonald offers a case study of the global spread of charismatic Christianity and demonstrates how a new ontological directive was set in motion by the rise and fall of colonialism in Melanesia. The work looks at how each movement was formed through the mobilisation of existing local, regional, and transnational cultural elements in pursuit of a common goal, and discusses how the revivals radically and permanently transformed the religious landscape of the region.