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By Linda B. Arthur

From Islam to Confucianism to Voodoo, gown performs a pivotal position in non secular expression. This publication investigates how gown symbolically evidences either spiritual and social structures throughout quite a lot of cultures--from Africa and South the United States to Asia, Indonesia, Malaysia and the Caribbean. In a few of these cultures, costume is a part of a method of social keep an eye on. Gender concerns characteristic prominently because the regulate of lady sexuality is usually of serious value to the world's religions. contributors of every ethno-religious crew actively build their very own lives, and use costume symbolically. A vital guideline for lots of of those teams is that the soul is visually manifested at the physique via costume. Drawing on wealthy ethnographic case reviews, this wide-ranging and interdisciplinary quantity represents a massive contribution to the research of either faith and get dressed.

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Additional resources for Undressing Religion: Commitment and Conversion from a Cross-Cultural Perspective (Dress, Body, Culture)

Sample text

Bisimbi must continually combat bankuyu (Bockie, 1993; Jacobson-Widding, 1979; Janzen and MacGaffey, 1974; MacGaffey, 1991, 1993). As otherworldly spirits, bisimbi and bankuyu were believed to possess powers that could alter events in the world of the living. Bisimbi protected people from illness or misfortune or, if consulted after the fact, they cured people of these maladies by tracking and thwarting the plans of the nkuyu that caused them. In social agreements such as land acquisition or peace treaties, bisimbi helped reinforce these obligations by wreaking havoc on the lives of those who reneged.

Holmes, J. (1980). Nigerian weaving. Hertingfordbury: Roxford Books. Makozi, A. O. & Ojo, G. J. A. ) (1982). The history of the Catholic Church in Nigeria. Ikeja, Ibadan: Macmillan Nigeria. Miachi, T. (1990). The masquerade phenomenon in Igala culture: An anthropological analysis. PhD dissertation, University of Ibadan, Institute of African Studies, Ibadan. Michelman, S. (1997). Changing old habits: Dress of women religious and its relationship to personal and social identity. Sociological Inquiry 67(3), 350–63.

It is possible, however, that the cloth has been lost. She further supports her position with testimony from Kimbangu’s “closest fellow workers” (p. 41). These memories contradict those of others recorded by Andersson (1958). 11. Descriptions of Kimbangu’s services are found in Andersson (1958), Janzen and MacGaffey (1974) and MacGaffey (1983). Martin (1968, 1975) assumes that services she witnessed in his church in the 1960s–1970s directly reflect those practiced by Kimbangu in 1921. Suggested parallels drawn between the space of Kimbangu’s original church and the space of the BaKongo cosmogram are my own, as are those that concern the performances that took place in each.

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