Ruy Blanes – författare

Spirits can be haunters, informants, possessors, and transformers of the living, but more than anything anthropologists have understood them as representations of something else - symbols that articulate facets of human experience in much the same way works of art do. The Social Life of Spirits challenges this notion. By stripping symbolism from the way we think about the spirit world, the contributors of this book uncover a livelier, more diverse environment of entities - with their own histories, motivations, and social interactions - providing a new understanding of spirits not as symbols, but as agents. The contributors tour the spiritual globe - the globe of nonthings - in essays on topics ranging from the Holy Ghost in southern Africa to spirits of the "people of the streets" in Rio de Janeiro to dragons and magic in Britain. Avoiding a reliance on religion and belief systems to explain the significance of spirits, they reimagine spirits in a rich network of social trajectories, ultimately arguing for a new ontological ground upon which to examine the intangible world and its interactions with the tangible one.

How do people make sense of their past, and look forward into their future, through practices – religious, spiritual or otherwise – in places of both modernity and political trauma?This volume investigates how political, social, and individual temporal and historical horizons are generated and reformulated in relation to embodied, material, and ideological contexts. It also considers how this history-making projects itself onto imagined futures or alternative historical lines, creating temporal continuities and discontinuities.This book presents an innovative perspective on the relationship between past and the future, namely, one that shifts the perspective from pure ‘history’ or pure ‘anthropology’ to the ‘anthropology of history’. Religious and spiritual engagements are fundamental to this exercise, especially ones that have emerged in times of crisis, because they provide conceptual platforms from which the past and the present connect directly to the future and its imagined horizons.Utilising chapters and case studies drawn from Europe, Latin America, Africa and Asia, this book shows that the experience of time, including temporal plasticity, emerges from social formations that are cosmological at heart. These include prophetic and messianic thinking, conversion experiences and narratives, spirit possession religions, and the mythical and symbolic dimensions of materialities and memory. This research demonstrates that ideas of cyclicity, repetition and other temporal forms are fundamental as acts of ‘ordering’ human experience, as well as in other more ´modern´ forms of cosmology, teleological theories of advancement and development, and even post-apocalyptic economic and social realities.

How do people make sense of their past, and look forward into their future, through practices – religious, spiritual or otherwise – in places of both modernity and political trauma?This volume investigates how political, social, and individual temporal and historical horizons are generated and reformulated in relation to embodied, material, and ideological contexts. It also considers how this history-making projects itself onto imagined futures or alternative historical lines, creating temporal continuities and discontinuities. This book presents an innovative perspective on the relationship between past and the future, namely, one that shifts the perspective from pure ''history'' or pure ''anthropology'' to the ''anthropology of history''. Religious and spiritual engagements are fundamental to this exercise, especially ones that have emerged in times of crisis, because they provide conceptual platforms from which the past and the present connect directly to the future and its imagined horizons. Utilising chapters and case studies drawn from Europe, Latin America, Africa and Asia, this book shows that the experience of time, including temporal plasticity, emerges from social formations that are cosmological at heart. These include prophetic and messianic thinking, conversion experiences and narratives, spirit possession religions, and the mythical and symbolic dimensions of materialities and memory. This research demonstrates that ideas of cyclicity, repetition and other temporal forms are fundamental as acts of ''ordering'' human experience, as well as in other more ´modern´ forms of cosmology, teleological theories of advancement and development, and even post-apocalyptic economic and social realities.

How do people make sense of their past, and look forward into their future, through practices – religious, spiritual or otherwise – in places of both modernity and political trauma?This volume investigates how political, social, and individual temporal and historical horizons are generated and reformulated in relation to embodied, material, and ideological contexts. It also considers how this history-making projects itself onto imagined futures or alternative historical lines, creating temporal continuities and discontinuities. This book presents an innovative perspective on the relationship between past and the future, namely, one that shifts the perspective from pure ''history'' or pure ''anthropology'' to the ''anthropology of history''. Religious and spiritual engagements are fundamental to this exercise, especially ones that have emerged in times of crisis, because they provide conceptual platforms from which the past and the present connect directly to the future and its imagined horizons. Utilising chapters and case studies drawn from Europe, Latin America, Africa and Asia, this book shows that the experience of time, including temporal plasticity, emerges from social formations that are cosmological at heart. These include prophetic and messianic thinking, conversion experiences and narratives, spirit possession religions, and the mythical and symbolic dimensions of materialities and memory. This research demonstrates that ideas of cyclicity, repetition and other temporal forms are fundamental as acts of ''ordering'' human experience, as well as in other more ´modern´ forms of cosmology, teleological theories of advancement and development, and even post-apocalyptic economic and social realities.

This volume ethnographically explores the relation between secularities and religious subjectivities.As a consequence of the demise of secularization theory, we live in an interesting intellectual moment where the so-called ‘post-secular’ coexists with the secular, which in turn has become pluralized and historicized. This cohabitation of the secular and post-secular is revealed mainly through political dialectical processes that overshadow the subjective and inter-subjective dimensions of secularity, making it difficult to pinpoint concrete sites, agents, and objects of expression.Drawing on cases from South America, Africa, and Europe, contributors apply key insights from religious studies debates on the genealogies and formations of both religion and secularism. They explore the spaces, persons, and places in which these categories emerge and mutually constitute one another.

This volume ethnographically explores the relation between secularities and religious subjectivities.As a consequence of the demise of secularization theory, we live in an interesting intellectual moment where the so-called ‘post-secular’ coexists with the secular, which in turn has become pluralized and historicized. This cohabitation of the secular and post-secular is revealed mainly through political dialectical processes that overshadow the subjective and inter-subjective dimensions of secularity, making it difficult to pinpoint concrete sites, agents, and objects of expression.Drawing on cases from South America, Africa, and Europe, contributors apply key insights from religious studies debates on the genealogies and formations of both religion and secularism. They explore the spaces, persons, and places in which these categories emerge and mutually constitute one another.

This open access book presents fresh ethnographic work from the regions of Africa and Melanesia—where the popularity of charismatic Christianity can be linked to a revival and transformation of witchcraft. The volume demonstrates how the Holy Spirit has become an adversary to the reconfirmed presence of witches, demons, and sorcerers as manifestations of evil. We learn how this is articulated in spiritual warfare, in crusades, and in healing or witch-killing raids. The contributors highlight what happens to phenomena that people address as locally specific witchcraft or sorcery when re-molded within the universalist Pentecostal demonology, vocabulary, and confrontational methodology.

This volume ethnographically explores the relation between secularities and religious subjectivities.As a consequence of the demise of secularization theory, we live in an interesting intellectual moment where the so-called ‘post-secular’ coexists with the secular, which in turn has become pluralized and historicized. This cohabitation of the secular and post-secular is revealed mainly through political dialectical processes that overshadow the subjective and inter-subjective dimensions of secularity, making it difficult to pinpoint concrete sites, agents, and objects of expression.Drawing on cases from South America, Africa, and Europe, contributors apply key insights from religious studies debates on the genealogies and formations of both religion and secularism. They explore the spaces, persons, and places in which these categories emerge and mutually constitute one another.

This open access book presents fresh ethnographic work from the regions of Africa and Melanesia—where the popularity of charismatic Christianity can be linked to a revival and transformation of witchcraft. The volume demonstrates how the Holy Spirit has become an adversary to the reconfirmed presence of witches, demons, and sorcerers as manifestations of evil. We learn how this is articulated in spiritual warfare, in crusades, and in healing or witch-killing raids. The contributors highlight what happens to phenomena that people address as locally specific witchcraft or sorcery when re-molded within the universalist Pentecostal demonology, vocabulary, and confrontational methodology.

In recent years, the Southern borders of Europe have become landmarks for the mediatic and academic verve regarding the migration and diasporas towards and beyond ‘Schengen Europe’. In these debates, religion is acknowledged as playing a central role in the recognition of major societal changes in the continent, being object of political concern and attention: from the recognition of plural forms of Christianity to the debates on a ‘European Islam’. Yet, in this respect, what goes on around the borders of Portugal, Spain, Italy or Greece is still largely uncharted and un-debated. With the contribution of renowned anthropologists, sociologists and religious studies scholars, this book critically presents and discusses case studies on the sites and politics of religious diversity in Southern Europe, including the impact of migrant religiosity in national and EU politics.Contributors include: Anna Fedele, Barbara Bertolani, Clara Saraiva, Cristina Sanchez-Carretero, Ester Gallo, Eugenia Roussou, Fabio Peroco, Inam Leghari, José Mapril, Katerine Seraidari, Maria Del Mar Griera, Manuela Canton Delgado, Nora Repo, Ramon Sarró, Ruy Blanes, Sandra Santos, Silvia Sai, Trine-Staunig Willert, and Virtudes Tellez Delgado.