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Aesthetics of Persuasion: Global Christianity and Pentecostalism's Sensational Forms
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One of the key features of Pentecostal/charismatic churches is their sensational appeal. Taking as a point of departure the experience of the Holy Spirit as a “portable,” embodied power source, this essay seeks to contribute to developing alternative concepts that expand our view of Pentecostalism as it emerges through a “Protestant lens.” First, I critically discuss the severance of aesthetics and Protestantism, and the concomitant dismissal of “form” in the work of Max Weber. I argue for the need to recapture an understanding of religion as aesthetics, albeit taken in the broad sense of aisthesis, advocated by Aristotle. Calling for the reappreciation of form as absolutely essential to religious experience, I then introduce the notion of the sensational form, which allows us to grasp how the Holy Spirit operates according to Pentecostal understanding and experience. Presenting the term aesthetics of persuasion, I address the question of how aesthetics is relevant to broader modalities of binding and politics of belonging—paying attention to Jacques Rancière's “distribution of the sensible.” Taking Pentecostalism as a prominent representative of global Christianity, I seek not only to enhance our understanding of its particular sensational religiosity but also to outline new directions in the broader study of Protestantism and Christianity in general.
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48 Own interpretation · 22 Sources not found · 11 No basis given · 3 No full text of the sources · 2 Not checked yet · 2 Own result
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“This stress on the existence of primary, individual, authentic, and, in this sense, seemingly unmediated religious feelings is misleading, because it neglects the role of religious organizations and institutions in providing forms through which such feelings can occur repeatedly.”
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“This implies that an approach that simply opposes the material and the spiritual, viewing the former as”
What the sources say
- Not matchedcites [40] 40. Collin Campbell critiqued Weber's limitation to one aspect of Protestant religiosity-its work ethics, stemming from despair about predestination theology-and his neglect of the sphere of emotions that became central to the formation of religious experience in Romanticism. Collin Campbell, The Romantic Ethic and the Spirit of Modern Consumerism (Oxford: Blackwell, 1987).
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- Rests on an assumption: Religion is a practice of mediation between humans and God (or some transcendental realm or force).
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“The devaluation, if not condemnation, of form at the expense of pure meaning is-as Pentecostalism reminds us-empirically wrong.”
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“While reaching the state of being filled with the Holy Spirit requires the internalization of shared techniques of the body or disciplines-a process of becoming”
What the sources say
- Not matchedcites Marshall
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“Here lies a major difference with regard to phenomenological approaches, which tend to neglect that sensation itself is not immediate but subject to social processes of forming.47”
What the sources say
- Not matchedcites [47] 47. Ibid.; and Meyer, Aesthetic Formations. 52 Here I cannot go into the recent literature on political theologies that emerged partly in response to the incapacity of secularization theory to explain the public presence and appeal of religion today. While the bringing together of politics and religion in one frame- work is of central importance, I miss a concern with sensations-and a broader under- standing of aesthetics in this literature. 53 Verrips, "Anaesthesia"; see also Susan Buck-Morss, "Aesthetics and Anaesthetics: Walter Benjamin's Art Works Essay Reconsidered," October 62 (1992): 3-
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“Analyzing personal and collective worship practices as sensational forms allows us to foreground the concrete actions and devices-the authorized structure of repetition-on which the manifestation of the Holy Spirit in born-again believers depends.”
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“These slogans express well how the Holy Spirit is spoken about in a mundane language that stresses accessibility and action.”
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“Religious sensational forms play a key part in the”
What the sources say
- Not checked — no full text of the sourcecites [45] 45. See also Claire Colebrook ("Agamben: Aesthetics, Potentiality, and Life," South Atlan- tic Quarterly 107.1 (2008): 107-20) on Agamben's similar view of aesthetics. Exactly because, as I stressed before, it is important to develop a critique of aesthetics, it would be mistaken to reject aesthetics altogether, be it in conjunction with religion (as out- lined in section I), or politics. It is highly problematic to concede the terrain of the body and aesthetics to right-wing populism. See also Peter Geschiere, The Perils of Belonging: Autochthony, Citizenship, and Exclusion in Africa and Euro source
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“Even from the perspective of his own model, which associates the evolution of religion with its severance from aesthetics, this signals a paradox: the incompatibility of universal spread and religious rationality eliminates the ability of salvation religions to universalize.”
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“Indeed, invoked through shared religious sensational forms and concomitant disciplines, sensation is the personal authoritative index for the presence of the Holy Spirit.44”
What the sources say
- Not matchedcites [44] 44. All the same, Merleau-Ponty's view that "the sensible . . . is nothing other than a certain way of being in the world . . . so that sensation is literally a form of communion" (cited in Morgan, who adds that Merleau-Ponty "explicitly alluded to the Christian sacrament of the Eucharist" [Religion and Material Culture, 10]), is intriguing in proposing a link between sensation and communion. 48 Rancière, Politics, 29.
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“This brief sketch should suffice to pinpoint that Pentecostal religiosity is not merely geared to a transcendental, basically unknowable force.Nor is it purely materialistic and interested in outward matters.There is much concern with the stuff of the physical-bodies, things, images-which is, however, held to be imbued with and operated by either divine or demonic forces.”
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It may state two separate claims as one.
- Rests on an assumption: The Holy Spirit is an experiential presence that invokes feelings.
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“To be filled with the Holy Spirit is a question of not just inner, contemplative spirituality but embodying divine power: only those filled with the Holy Spirit are held to be not vulnerable to evil spirits and empowered to lead an overall happy, healthy, and prosperous life.”
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Probably not a substantial claim. It may state two separate claims as one.
- Rests on an assumption: The Holy Spirit is an experiential presence that invokes feelings.
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“After some time, the prayers become louder and louder, and many start speaking in tongues.This is taken as a sign that the Holy Spirit is manifest.”
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“Many Pentecostal pastors have written about how to receive and keep the Holy Spirit through continued and intense prayer.”
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“Advertisements for writings by the famous Nigerian Pentecostal pastor Chris Oyakhilome, who runs a huge church called Christ Embassy and a global media empire, spotlight how the Holy Spirit is perceived: Unlock the Power of the Holy Spirit within You! Don't Get Stuck in the Rut; Learn How to Make Your Faith Work!You and the Holy Spirit Can Make an Unbeatable Team That Will Impact Your World!42”
What the sources say
- Not matchedcites [42] 42. Chris Oyakhilome, The Seven Spirits of God: Divine Secrets to the Miraculous (Chelmsford: LoveWorld Publications, 2006). 43 Marshall, Political Spiritualities, 128-29.
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“For instance, in the wake of the 2008 elections in Ghana, there was considerable resonance between the way in which Pentecostal/charismatic churches defined the nation as a site of”
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“Clearly, the need for each and every believer to feel and be touched by the Holy Spirit was stressed.”
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“Virtual services are offered by numerous media programs on radio and television, in audiovisual materials, and on the Web.”
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“During the service I attended, the pastor preached about the problem of lacking the feeling of the Holy Spirit, which he likened-somewhat tongue in cheek-to the experience of a lack of (erotic) sensation in marriage:”
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“Ghanaian president John Atta Mills stresses that he has been elected by God and says that he wishes Ghana to become one big prayer camp.55”
What the sources say
- Not matchedcites [55]
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“One of the most salient features of Pentecostal/charismatic churches is their sensational appeal; they often operate via music and powerful oratory, through which born-again Christians are enabled to sense the presence of the Holy Spirit with and in their bodies, wherever they are, and to act on such feelings.”
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It may state two separate claims as one.
- Rests on an assumption: The Holy Spirit is an experiential presence that invokes feelings.
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“The a priori forms are not given, as in Kant's notion of the sensus communis but are subject to the power of distribution, which implies a process of en-and disabling sense impressions and a tuning and streamlining of the senses.”
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“By virtue of its foundational premise to”
What the sources say
- Not matchedcites [1] 1. I would like to stress that this essay does not aspire to give an overview on recent work on Pentecostalism and globalization. See also André Droogers, "Globalisation and Pentecostal Success," in Between Babel and Pentecost: Trans- national Pentecostalism in Latin America and Africa, ed.
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“This notion spotlights a new, distinct mode through which Christianity becomes manifest in the world, which calls for special attention.”
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“Pentecostalism provides, as Ruth Marshall writes, the”
What the sources say
- Not checked yetcites [2] 2. A. Corten and R. Marshall-Fratani (Bloomington: Indiana University Press, 2001), 41-61; and Joel Robbins, "The Global- ization of Pentecostal and Charismatic Christianity," Annual Review of Anthropology 33 (2004): 117-43.
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“Pentecostal services, with their emphasis on praise and worship so as to call the Holy Spirit through powerful songs, offer a sensational form that seeks to involve believers in such a way that they sense the presence of God in a seemingly immediate manner and are amazed by His power.”
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“It is obviously a salvation religion, patently and powerfully an ethic of brotherhood, and so might be expected to veer towards the antiart position.On the other hand, Weber's characterization of the elements of”
What the sources say
- Not matchedcites [19] 19. H. H. Gerth and C. Wright Mills (1948; London: Routledge and Kegan Paul, 1970), 341. 13 Ibid. 14 Ibid.; my emphasis.
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“The Holy Spirit is a powerful, portable, and concrete embodied presence, and there seems to be little concern about the problem of a transcendence that eschews human understanding and action (as we encountered regarding Barth).”
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“While Rancière grants that aesthetics may be mobilized for demagogic, irrational mass politics (what Walter Benjamin calls the”
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“The desire for such a direct and portable link with the power of God via the Holy Spirit is what made, and still makes, many people migrate to Pentecostal/charismatic churches and to become born-again.”
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“My central argument here is that the marked sensational dimension of Pentecostalism calls us to revisit critically Weber's distinction between magical religiosity, which attributes power to religious acts, substances, and rituals, and rational”
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“for Rancière aesthetics is not opposed to but is rather an inalienable part of politics.”
What the sources say
- Not matchedcites [46] 46. Beth Hinderliter et al., eds., Communities of Sense: Rethinking Aesthetics and Politics (Dur- ham, NC: Duke University Press, 2009), 1.
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“Aesthetics may also be a site of potentiality and creation, located”
What the sources say
- Not matchedcites [48] 48. Eagleton, Ideology of the Aesthetic, 13.
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- Not matchedcites [49] 49. Kwabena Asamoah-Gyadu, "Saints, Ancestors, and Charismatics in African Politics: Media and Religion in Ghana's 2008 Democratic Elections" (paper presented at Sensa- tions: Religious Mediations and the Formation of Identities, Accra, Ghana, August 15-18, 2009).
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“A”
What the sources say
- Not matchedcites [3] 3. Thomas J. Csordas, Transnational Transcendence: Essays on Religion and Globalization (Berkeley: University of California Press, 2009), 4-5.
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“For this reason, Martin's characterization of Pentecostalism as paradoxical stops short of a more fundamental critique of Weber's model, which she leaves more or less intact.”
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“Though in principle all born-again believers are able and entitled to embody the Holy Spirit, charismatic pastors are prime channels for divine power.”
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“On the contrary, each and every faithful believer needs to be active in order for the Holy Spirit to manifest itself in his or her life, so as to reach a point of reversal when he or she feels”
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“As this model still underpins a great deal of work on modern religion, such a fundamental critique is of key importance.It forms an indispensable starting point for a reconceptualization of aesthetics as intrinsic to modern religion, including not only Pentecostalism but also Protestantism.”
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“In addition, the lens itself is problematic, privileging a particular view of Protestantism as a rational, disenchanting religion that transcends the body, the senses, and outward religious forms.It fails to account for some crucial aspects of Protestantism.”
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“The point is that distribution implies a political process of governing the very possibility of sensation.”
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“As scholars have noted, Pentecostal/charismatic churches are central to the globalization of Christianity in our time”
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“The personal link with the Holy Spirit offers individual mobility, yet it also emphasizes feelings of belonging to a larger, even global born-again community of believers.”
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Thus, aesthetics of persuasion is intrinsic to sensational forms, whose power convinces religious believers of the truthfulness of the connection between them and God or the transcendental.”
plaindirect- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Rhetoric may well be expanded toward broader modes of expression than oratory alone, including all kinds of sensational forms that seek to persuade.”
hedged- Asserted: passes — The authors put it forward as true.
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In the paper
“Since humans are sentient beings, aesthetics is political and thus constitutes”
What the sources say
- Not matchedcites [50] 50. Marshall, Political Spiritualities, ch. 6.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Aesthetics should not be depoliticized or dismissed as inferior to rational thinking and forms of mobilization, but it should be taken as central to the formation of personal and collective modes of being and belonging.”
plaindirect- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The consent demanded from the participants to recognize the pastor's power points to an aesthetics of persuasion that is geared toward making the presence of the Holy Spirit felt.”
plaindirect- Asserted: passes — The authors put it forward as true.
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None of the sources cited for this claim could be matched to a paper in Crossref, so there is nothing to check it against.
In the paper
“However, as Ruth Marshall argues with regard to Nigeria, this political theology is intrinsically unstable because the central importance attributed to personal spiritual experience tends to work against the creation of stable forms of sovereignty and community.56”
What the sources say
- Not matchedcites Marshall
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites [56]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
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In the paper
“Certainly this is a community of a new kind, unlike the ordered congregational structures that characterize historical mission churches, yet nonetheless binding believers via shared sensational forms that generatereminiscent of Émile Durkheim's analysis of the effects of participation in religious rituals-feelings of effervescence.60”
What the sources say
- Not matchedcites Durkheim
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites [60]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“Even though Rancière and others inspired by his work barely address religion, the connection of aesthetics and politics speaks to my project of theorizing contemporary Pentecostalism.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“as scholars we need to transcend such claims in favor of a more balanced view that acknowledges aesthetics-and materiality-as being a fundamental part of Christianity and of religion in general.”
plain- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Most of the people addressed by sensational forms are already constituted as particular religious subjects with certain desires and doubts.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“global Christianity requires attention to aesthetics, understood in the broad sense.”
What the sources say
- Not matchedcites Weber
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“More broadly, the study of Protestantism itself suffers by not questioning Protestant self-descriptions that tend to stress an iconoclastic, antiaesthetic stance.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“This example shows that the aesthetics of persuasion is an inalienable part of religion in general and is part of outreaching religions such as Pentecostalism, with its globalizing agenda.”
boostedcorrelationalSingle case- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“My concern is to recapture aesthetics for the study of Pentecostalism in order to develop an alternative to the Protestant lens, which is often used to analyze Pentecostalism but which is blind to the importance of sensation.”
plaindirect- Asserted: passes — The authors put it forward as true.
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Religion, then, is about the link between humans and the divine.”
plaincorrelational- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“It should be noted that persuasion does not imply a”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Christianity is a world religion by virtue of its foundational premise, grounded in the experience of Pentecost, which marked the replacement of Jesus by the Holy Spirit.”
plaindirect- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“This is deeply problematic, as there cannot be an antiaesthetic religion, notwithstanding assertions made from an internal religious perspective.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“Far from being confined to a mere personal, primary encounter, religious aesthetics thus authorizes a particular distribution of the sensible that opens up a space for religious experience, yet excludes-or even anesthetizes-other possibilities.53”
What the sources say
- Not matchedcites [53] 53. Barth quoted in Viladesau, Theological Aesthetics, 27.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Aesthetics is part of”
plaindirect- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
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Probably not a substantial claim. It may be too vague to check against evidence. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The importance of diverse sensational forms is all the more obvious in the study of Pentecostalism, with its rich material culture and experiential modes of worship (being filled with the Holy Spirit).”
boosted- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence.
In the paper
“Persuasion is based on classical views of rhetoric, in which it is analyzed as relational (as rhetoric is not just speaking but implies a linkage between speaker and listeners) and as implying the coexistence of content and emotions, with style bringing together the what and the how.58”
What the sources say
- Not matchedcites [58]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
- Not matched
In the paper
“Rancière's ideas are important here, because they remove aesthetics and the senses from the depoliticized isolation in which they were placed by Enlightenment thinkers and they spotlight the role of senses and sensibilities in organizing what I call aesthetic formations or Beth Hinderliter's”
What the sources say
- Not checked — no full text of the sourcecites [51] 51. Mattijs van de Port, "Visualizing the Sacred. Video Technology, 'Televisual' Style and the Religious Imagination in Bahian Candomblé," American Ethnologist 33.3 (2006): 444-62. source
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may state two separate claims as one.
In the paper
“As the Holy Spirit does not enter and permanently stay in a person, Pentecostalism teaches a set of religious disciplines such as Bible study, extensive fasting, and intense individual and collective prayer in so-called prayer cells so that believers can become”
What the sources say
- Not matchedcites [41] 41. Morgan, Visual Piety. 41 Marshall, Political Spiritualities, 210.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Reminiscent of the grandeur of Catholic cathedrals, the building is a sensational form with its own aesthetics of persuasion.”
plainSingle case- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“In order for that link to be experienced as genuine, sensational forms must be persuasive.”
plaindirect- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
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Probably not a substantial claim. The paper may give no reason why it holds.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Even though the authoritative index for the presence of the Holy Spirit lies in personal sensation, it would be wrong to regard Pentecostalism as purely individualistic.”
hedged- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Going beyond presenting pure knowledge alone, rhetoric implies the effective use of particular styles that appeal to the senses and invoke emotions, thus doing the work of persuasion.”
plaindirect- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Of course, attending a church service is just one way in which born-again Christians devote time to praise and worship.”
plain- Asserted: passes — The authors put it forward as true.
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
In the paper
“Thus, the senses themselves are subject to modulation and tuning in the context of politico-religious regimes, yielding a particular experience of the world that involves horizontal links between people on the level of community, as well as vertical links to some higher force.52”
What the sources say
- Not matchedcites [52] 52. Limitations of space prevent me from delving deeper into Aristotelian rhetoric, Aristotle, Art of Rhetoric, Loeb Classical Library No. 193, trans. G. H. Freese (London: Heinemann, 1926).
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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It may state two separate claims as one.
- Not matched
The paper relies on this without support.
Religion is a practice of mediation between humans and God (or some transcendental realm or force).
“The concept is based on my understanding of religion as a practice of mediation between the levels of humans and God (or some transcendental realm or force).38”
The paper relies on this without support.
Pentecostalism is a prominent representative of global Christianity.
“Taking Pentecostalism as a prominent representative of global Christianity, I seek not only to enhance our understanding of its particular sensational religiosity but also to outline new directions for the broader study of Protestantism and Christianity in general, taking into account the importance of materiality.”
The paper relies on this without support.
The Holy Spirit is an experiential presence that invokes feelings.
“The Holy Spirit is an experiential presence that invokes feelings.”
Citations
Cites
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Weber, M. (2005) · Routledge eBooks · doi:10.4324/9780203995808 · Cited by 6,405
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- [2]2. A. Corten and R. Marshall-Fratani (Bloomington: Indiana University Press, 2001), 41-61; and Joel Robbins, "The Global- ization of Pentecostal and Charismatic Christianity," Annual Review of Anthropology 33 (2004): 117-43.
- [8]8. See, for example, Matthew Engelke, "Material Religion," in The Cambridge Companion to Religious Studies, ed. Robert Orsi (Cambridge: Cambridge University Press, forthcom- ing);
- [13]13. Jacques Rancière, The Politics of Aesthetics: The Distribution of the Sensible, trans. Gabriel Rockhill (London: Continuum, 2006).
- [19]19. H. H. Gerth and C. Wright Mills (1948; London: Routledge and Kegan Paul, 1970), 341. 13 Ibid. 14 Ibid.; my emphasis.
- [20]20. Max Weber, Economy and Society: An Outline of Interpretive Sociology, ed. Guenther Roth and Claus Wittich (Berkeley: University of California Press, 1978), 399-634, 608-9. 16 Ibid., 610.
- [22]22. Birgit Meyer, Translating the Devil: Religion and Modernity among the Ewe in Ghana (Edin- burgh: Edinburgh University Press, 1999). 19 Martin, "Aesthetics," 141. 20 Ibid., 143.
- [23]23. Birgit Meyer and Jojada Verrips, "Aesthetics," in Key Words in Religion, Media, and Culture, ed. David Morgan (London: Routledge, 2008), 22-24.
- [26]26. Terry Eagleton, The Ideology of the Aesthetic (Oxford: Blackwell, 1990), 70-101. 25 Ibid., 13.
- [28]28. and Meyer and Verrips, "Aesthetics." See also Brent Plate, Walter Benjamin, Religion, and Aesthetics: Rethinking Religion through the Arts (New York: Routledge, 2005), 24.
- [29]29. Brent Plate, Walter Benjamin, Religion, and Aesthetics (London: Routledge, 2005), 24.
- [30]30. The opposition between art and religion that Weber invokes still informs the thinking of many scholars in those fields up until our time. Scholars in the arts are eager to assert the autonomy of art vis-à-vis religion; this shows today, for instance, in the rejection of religiously motivated charges of blasphemy. See James Elkins and David Morgan, eds., Re-enchantment (The Art Seminar) (London: Routledge, 2009).
- [31]31. While de facto iconoclasm was limited, its continuous invocation as Protestantism's mark of distinction is telling for the antiaesthetic, antimaterial stance that is often espoused in Protestant self-representation theologians. At the same time, as David Morgan has convincingly shown, images have long had a place in Protestant worship. David Morgan, Visual Piety: A History and Theory of Popular Religious Images (Berkeley: University of Cali- fornia Press, 1998). 30 Cited in Gerrit Jan Hoenderdaal, "Religieuze Existentie en Aesthetische Aanschouwing" ("Religious Existence and Aesthetic Contemplation") (PhD diss., Utrecht University, 1948), 81.
- [40]40. Collin Campbell critiqued Weber's limitation to one aspect of Protestant religiosity-its work ethics, stemming from despair about predestination theology-and his neglect of the sphere of emotions that became central to the formation of religious experience in Romanticism. Collin Campbell, The Romantic Ethic and the Spirit of Modern Consumerism (Oxford: Blackwell, 1987).
- [46]46. Beth Hinderliter et al., eds., Communities of Sense: Rethinking Aesthetics and Politics (Dur- ham, NC: Duke University Press, 2009), 1.
- [47]47. Ibid.; and Meyer, Aesthetic Formations. 52 Here I cannot go into the recent literature on political theologies that emerged partly in response to the incapacity of secularization theory to explain the public presence and appeal of religion today. While the bringing together of politics and religion in one frame- work is of central importance, I miss a concern with sensations-and a broader under- standing of aesthetics in this literature. 53 Verrips, "Anaesthesia"; see also Susan Buck-Morss, "Aesthetics and Anaesthetics: Walter Benjamin's Art Works Essay Reconsidered," October 62 (1992): 3-41; and Jonathan Crary, Suspensions of Perception: Attention, Spectacle, and Modern Culture (Cambridge: MIT Press, 2000).
- [52]52. Limitations of space prevent me from delving deeper into Aristotelian rhetoric, Aristotle, Art of Rhetoric, Loeb Classical Library No. 193, trans. G. H. Freese (London: Heinemann, 1926).
Cited by
Sorted by citations
Mediation and Immediacy: Sensational Forms, Semiotic Ideologies and the Question of the Medium
Meyer, B. (2011) · Social Anthropology · doi:10.1111/j.1469-8676.2010.00137.x · Cited by 249
Self-citationDiscontinuity and the Discourse of Conversion
Engelke, M. (2004) · Journal of Religion in Africa · doi:10.1163/157006604323056732 · Cited by 163
Howes, D. (2019) · Annual Review of Anthropology · doi:10.1146/annurev-anthro-102218-011324 · Cited by 158
THE ART OFDAKWAH: social media, visual persuasion and the Islamist propagation of Felix Siauw
Hew, W. W. (2018) · Indonesia and the Malay World · doi:10.1080/13639811.2018.1416757 · Cited by 131
Angels in Swindon: Public religion and ambient faith in England
Engelke, M. (2012) · American Ethnologist · doi:10.1111/j.1548-1425.2011.01355.x · Cited by 113
Strhan, A. (2015) · doi:10.1093/acprof:oso/9780198724469.001.0001 · Cited by 84
Touched by the Spirit: Converting the Senses in a Ghanaian Charismatic Church
de Witte, M. (2011) · Ethnos · doi:10.1080/00141844.2011.620711 · Cited by 83
“Sensational forms, then, ‘are part of a specific religious aesthetics, which governs a sensory engagement of humans with the divine and each other and generates particular sensibilities’ (Meyer 2010: 751).”
How to capture the ‘wow’: R.R. Marett's notion of awe and the study of religion ⋆
Meyer, B. (2015) · Journal of the Royal Anthropological Institute · doi:10.1111/1467-9655.12331 · Cited by 82
“…my attention over the past years – no doubt partly triggered by my research on Pentecostals in Ghana with their marked religious expressivity (e.g. Meyer 2006; 2010) – is the strong emphasis placed on religion as an extraordinary experience, mobilizing the body, tuning the senses, and…”
BackgroundSelf-citationHirschkind, C. (2011) · Social Anthropology · doi:10.1111/j.1469-8676.2010.00140_1.x · Cited by 90
“But to be sure, as Birgit Meyer (2010) has recently suggested, the classic Weberian model of the Protestant sensibility is no longer fit for purpose (if indeed it ever was).”
BackgroundVirtual Christianity in an age of nominalist anthropology
Bialecki, J. (2012) · Anthropological Theory · doi:10.1177/1463499612469586 · Cited by 57
“This opens up a whole new line of argument that cannot be done justice here, but it should be noted that the importance of the aesthetic to Pentecostalism has already been observed by Birgit Meyer (2010, 2011).”
BackgroundCommunity Sense: The Cohesive Power of Aesthetic Judgment
Wohl, H. (2015) · Sociological Theory · doi:10.1177/0735275115617800 · Cited by 78
“Religious congregations are steeped in “sensational forms,” including iconic images, garb, and architecture, that underpin the religious identity of particular sects (Meyer 2010:751).”
BackgroundMen in the Remaking: Conversion Narratives and Born-Again Masculinity in Zambia
van Klinken, A. (2012) · Journal of Religion in Africa · doi:10.1163/15700666-12341229 · Cited by 75
“…these men this is also a bodily experience since during church services they actively participate in ecstatic worship and speak in tongues—two practices characteristic of Pentecostalism’s ‘sensational forms’ through which people sense the presence of God and are amazed by Gods power (Meyer 2010a).”
BackgroundWatts, G. (2022) · doi:10.1093/oso/9780192859839.001.0001 · Cited by 72
The Muslim response to the Pentecostal surge in Nigeria: Prayer and the rise of charismatic Islam
Obadare, E. (2015) · Journal of Religious and Political Practice · doi:10.1080/20566093.2016.1085240 · Cited by 59
“Scholars like Birgit Meyer (2010) and Ruth Marshall (2009) have urged serious consideration of the extent to which (African) Pentecostalism is a religion of the senses.”
BackgroundChristianity, Anthropology, Politics
Marshall, R. (2014) · Current Anthropology · doi:10.1086/677737 · Cited by 59
Meyer, B. (2015) · Method & Theory in the Study of Religion · doi:10.1163/15700682-12341357 · Cited by 58
“Third, the potential of this approach will be exemplified by turning to my research on video and representations of the “spiritual” in Southern Ghana, spotlighting the specific dynamics involved in picturing the invisible.”
BackgroundInfluentialSelf-citationA Hyperreal God and Modern Belief
Luhrmann, T. M. (2012) · Current Anthropology · doi:10.1086/666529 · Cited by 57
“I agree with her that the sensorium is of prime importance for generating religious experience, often by mobilizing the body as index of divine presence (Meyer 2010).”
BackgroundPentecostal pastorpreneurs and the global circulation of authoritative aesthetic styles
Klaver, M. (2015) · Culture and Religion · doi:10.1080/14755610.2015.1058527 · Cited by 55
“These questions resonate with larger cultural debates on authenticity and search for the ‘true self’, that according to Charles Taylor (1989) were the results of the ‘cultural revolution’ of the 1960s.”
BackgroundInfluentialThe Popular Culture of Illegality: Crime and the Politics of Aesthetics in Urban Jamaica
Jaffe, R. (2012) · Anthropological Quarterly · doi:10.1353/anq.2012.0010 · Cited by 44
“…the senses and bodies of adherents are shaped collectively. the aesthetics of persuasion refers to “the interface of religion, sensation and politics” (Meyer 2010:743), in which these sensational forms are mobilized to enable an embodied experience of the transcendental as real and powerful.”
BackgroundInfluentialMediation and Immediacy: Sensational Forms, Semiotic Ideologies, and the Question of the Medium
Meyer, B. (2013) · doi:10.1002/9781118605936.ch17 · Cited by 43
Self-citationBeyond ‘Propaganda’: Images and the moral citizen in late-socialist Vietnam
Bayly, S. (2020) · Modern Asian Studies · doi:10.1017/s0026749x19000222 · Cited by 42
Ecologies of Resonance in Christian Musicking
Porter, M. (2020) · doi:10.1093/oso/9780197534106.001.0001 · Cited by 42
Bialecki, J., & del Pinal, E. H. (2011) · Anthropological Quarterly · doi:10.1353/anq.2011.0039 · Cited by 41
“Likewise, anthropologists have put forward accounts of Christian language practice that stand in sharp contrast with the sincere speaker who aspires to transcend the material with her works (Coleman 2006, Meyer 2010).”
Background‘Raising righteous billionaires’: The prosperity gospel reconsidered
Obadare, E. (2016) · HTS Teologiese Studies / Theological Studies · doi:10.4102/hts.v72i4.3571 · Cited by 40
Hovland, I. (2016) · Religion · doi:10.1080/0048721x.2016.1143054 · Cited by 36
Re-conceptualising the religious habitus: Reflexivity and embodied subjectivity in global modernity
Mellor, P. A., & Shilling, C. (2014) · Culture and Religion · doi:10.1080/14755610.2014.942328 · Cited by 31
“Nevertheless, it assumed new visibility with the modern Pentecostal focus on conversion (Poloma 2003; Meyer 2010).”
BackgroundDo Protestant Missionaries Undermine Political Authority? Evidence From Peru
Hager, A. (2017) · Comparative Political Studies · doi:10.1177/0010414017710260 · Cited by 29
“Gill (2004), for example, observes, “Protestantism (and in particular Pentecostalism) favours direct connections with God” (p. 3).”
BackgroundInfluentialHovland, I. (2017) · Journal of the American Academy of Religion · doi:10.1093/jaarel/lfx054 · Cited by 30
Pentecostalism, economics, capitalism: puttingthe Protestant Ethicto work
Kirby, B. (2019) · Religion · doi:10.1080/0048721x.2019.1573767 · Cited by 30
“Indeed, this dynamic is further exacerbated because of the overall importance that Pentecostals attribute to sensation as a mode through which the presence of the Holy Spirit is confirmed (Marshall 2009, 128f; Meyer 2010, 754).”
BackgroundAutotuned Belonging: Coptic Popular Song and the Politics of Neo-Pentecostal Pedagogies
Ramzy, C. M. (2016) · Ethnomusicology · doi:10.5406/ethnomusicology.60.3.0434 · Cited by 28
Introduction: Sermon in the City: Christian and Islamic Preaching in West Africa
Meyer, B., & Sounaye, A. (2017) · Journal of Religion in Africa · doi:10.1163/15700666-12340095 · Cited by 28
Self-citationGrounds of becoming: fakirs among the dead in Sehwan Sharif, Pakistan
Kasmani, O. (2017) · Culture and Religion · doi:10.1080/14755610.2017.1326959 · Cited by 28
“1162– 1274 CE) is said to belong to the original thirteenth-century band of qalandars, or antinomian mystics that Karamustafa (2015), (2006) has characterised as anarchistic, carefree individuals who were critical of established authority.”
BackgroundMediating Absence—: Effecting Spiritual Presence Pictures and the Christian Imagination
Meyer, B. (2011) · Social research · doi:10.1353/sor.2011.0035 · Cited by 27
“According to traditional cosmologies, it was the task o f human beings to create abodes in which spirits would dwell (Meyer 2010c: 108-112).”
BackgroundMethodInfluentialSelf-citationCool Christianity: The Fashion-Celebrity-Megachurch Industrial Complex
Rocha, C. (2021) · Material Religion · doi:10.1080/17432200.2021.1996942 · Cited by 25
“Many scholars have shown the pressures created when religious communities engage with the world and are confronted with new forms of mediation (Johnson 2018; Meyer 2009, 2010).”
BackgroundThe time and place for prayer: evangelical urbanism and citywide prayer movements
Elisha, O. (2013) · Religion · doi:10.1080/0048721x.2013.798162 · Cited by 25
“6 For an excellent discussion that problematizes the anti-aestheticism of Protestant forms on theoretical and empirical grounds, see Meyer (2010).”
BackgroundThe spiritual highway: religious world making in megacity Lagos (Nigeria)
Janson, M., & Akinleye, A. (2015) · Material Religion · doi:10.1080/17432200.2015.1103484 · Cited by 43
“That worshippers conceive of faith as an embodied practice rather than an inner belief makes that prayer camps can be interpreted in terms of what Meyer (2010) calls “sensational forms.””
Background(2013) · Amsterdam University Press eBooks · doi:10.1515/9789048518340 · Cited by 24
Pan-Africanism and the Affective Charges of the African Union Building in Addis Ababa
Mulugeta, D. (2021) · Journal of African Cultural Studies · doi:10.1080/13696815.2021.1884971 · Cited by 23
“…of neglected political and cultural concepts in Africa, and this study suggests that affects produced in persons by their engagement with built spaces need to be taken seriously as central to understanding the contradictions and appeals of political concepts (Kapferer and Hobart 2005; Meyer 2010).”
BackgroundExploring the Atmosphere Inside a Liturgical Laboratory
Gregersen, A. M. (2021) · Material Religion · doi:10.1080/17432200.2021.1945990 · Cited by 23
Religious Architecture : Anthropological Perspectives
Verkaaik, O., & Verkaaik, O. (2013) · Amsterdam University Press eBooks · doi:10.26530/oapen_456162 · Cited by 23
Elisha, O. (2017) · American Anthropologist · doi:10.1111/aman.12819 · Cited by 23
de Abreu, M. J. A. (2020) · Social Analysis · doi:10.3167/sa.2020.640403 · Cited by 32
“Discover Your Destiny”: Sensation, Time, and Bible Reading among Nigerian Pentecostals
Davie-Kessler, J. (2017) · Anthropologica · doi:10.3138/anth.581.a07 · Cited by 21
Belting, H., Klassen, P. E., Meyer, B., et al. (2014) · Religion and Society · doi:10.3167/arrs.2014.050114 · Cited by 21
“Deeming experience and meaning to be mere inward phenomena is a major impediment in the study of religion, and I have recently advocated the rehabilitation of ‘form’ in the study of religion (Meyer 2010a).”
BackgroundInfluentialSelf-citationBlurring boundaries: aesthetics, performance, and the transformation of Islamic leadership
Kalmbach, H. (2015) · Culture and Religion · doi:10.1080/14755610.2015.1058528 · Cited by 19
Aesthetics of Acquisition: Notes on the Transactional Life of Persons and Things in Gabon
Bernault, F. (2015) · Comparative Studies in Society and History · doi:10.1017/s0010417515000274 · Cited by 18
Aesthetics of religious authority: introduction
de Witte, M., de Koning, M., & Sunier, T. (2015) · Culture and Religion · doi:10.1080/14755610.2015.1058524 · Cited by 18
Vicini, F. (2024) · Hau Journal of Ethnographic Theory · doi:10.1086/729821 · Cited by 17
Qin, Z., & Song, Y. (2020) · International Journal of Environmental Research and Public Health · doi:10.3390/ijerph17072551 · Cited by 19
“The empirical analysis of the relationship between the Buddhist aesthetic symbol of a hand holding a lotus flower, religiosity, and happiness contributes to the theory of Buddhist aesthetics in the domain of religious symbols and subject well-being [89].”
BackgroundWorldings: the aesthetics of authority among Catholic Charismatics in Brazil
de Abreu, M. J. A. (2015) · Culture and Religion · doi:10.1080/14755610.2015.1058529 · Cited by 16
The Aestheticization of Religion in Brazil (and Probably Elsewhere)
Moreira, A. D. S. (2018) · International Journal of Latin American Religions · doi:10.1007/s41603-018-0036-7 · Cited by 16
Theo-urbanism: pastoral power and Pentecostals in Johannesburg
Katsaura, O. (2017) · Culture and Religion · doi:10.1080/14755610.2017.1358193 · Cited by 18
“…projecting and ascertaining the role of mediator can be read as aspects of pastoral ‘aesthetics of persuasion’ and pastoral ‘technologies of the self’ (Meyer, 2010, 754; De Witte, de Koning, and Sunier 2015, 118) – meant to legitimise pastorship, authority and leadership (cf. Weber 1978; Schulz…”
BackgroundFlower, soil, water, stone: Biblical landscape items and Protestant materiality
Bielo, J. S. (2018) · Journal of Material Culture · doi:10.1177/1359183518782718 · Cited by 15
“Anthropologists (e.g. Blanton, 2015; Engelke, 2005; Meyer, 2010) and religious studies scholars (e.g. Morgan, 1999; Promey, 2001, 2007) have effectively demonstrated how Protestants can be prolific users of religious materiality despite iconoclastic traditions.”
BackgroundA moment of persuasion: travelling preachers and Islamic pedagogy in the Netherlands
Beekers, D. (2015) · Culture and Religion · doi:10.1080/14755610.2015.1058530 · Cited by 15
Kasmani, O., Selim, N., Dilger, H., et al. (2020) · Religion and Society · doi:10.3167/arrs.2020.110107 · Cited by 14
Crossing the buffer: ontological anxiety among US evangelicals and an anthropological theory of mind
Brahinsky, J. D. (2020) · Journal of the Royal Anthropological Institute · doi:10.1111/1467-9655.13240 · Cited by 14
Beneduce, R. (2013) · Cahiers d études africaines · doi:10.4000/etudesafricaines.17550 · Cited by 12
Sarfati, L., & Chung, B. (2018) · Asian Studies Review · doi:10.1080/10357823.2018.1516732 · Cited by 12
“Birgit Meyer (2010) broadened the scope of this terminology when she discussed the aesthetics of persuasion in her study of Pentecostal Christianity, where images are used to create links between believers.”
BackgroundThe Aesthetics and Emotions of Religious Belonging: Examples from the Buddhist World
Baffelli, E., Caple, J., McLaughlin, L., & Schröer, F. (2021) · Numen · doi:10.1163/15685276-12341634 · Cited by 13
Estonian Approaches to Culture Theory
Lang, V., & Kull, K. (2014) · University of Tartu Press eBooks · doi:10.26530/oapen_500356 · Cited by 12
Wearing Memories: Clothing and the Global Lives of Mourning in Swaziland
Golomski, C. (2015) · Material Religion · doi:10.1080/17432200.2015.1082719 · Cited by 11
Pentecostalism, Political Masculinity and Citizenship
van Klinken, A. (2016) · Journal of Religion in Africa · doi:10.1163/15700666-12340072 · Cited by 11
Religious Architecture. Anthropological Perspectives
Verkaaik, O. (2013) · Amsterdam University Press eBooks · doi:10.1515/9789048518340-001 · Cited by 11
Dilger, H., Bochow, A., Burchardt, M., & Wilhelm‐Solomon, M. (2020) · Duke University Press eBooks · doi:10.1215/9781478007166 · Cited by 12
Knibbe, K. E., & Bartelink, B. (2019) · Wiley eBooks · doi:10.1002/9781119162766.ch8 · Cited by 14
Chronically Unstable Ontology: Ontological Dynamics, Radical Alterity, and the “Otherwise Within”
Remme, J. H. Z. (2016) · Springer eBooks · doi:10.1007/978-3-319-40475-2_5 · Cited by 11
Hickey-Moody, A. C. (2023) · Manchester University Press eBooks · doi:10.7765/9781526165251 · Cited by 10
Pentecosmopolis: on the pentecostal cosmopolitanism of Lagos
Katsaura, O. (2019) · Religion · doi:10.1080/0048721x.2019.1650308 · Cited by 10
Reinhardt, B. (2017) · Journal of Religion in Africa · doi:10.1163/15700666-12340099 · Cited by 10
Elisha, O. (2018) · American Ethnologist · doi:10.1111/amet.12672 · Cited by 10
The mind and the Devil: porosity and discernment in two Chinese charismatic‐style churches
Ng, E. (2020) · Journal of the Royal Anthropological Institute · doi:10.1111/1467-9655.13243 · Cited by 10
“These theories of mind were thus linked to particular sensational forms that mediated possible modes of relation with the otherworldly (Meyer 2010).”
BackgroundBenyah, F. E. K. (2020) · Material Religion · doi:10.1080/17432200.2020.1840316 · Cited by 10
Performing Power in Nigeria: Identity, Politics, and Pentecostalism
Adelakun, A. A. (2021) · Cambridge University Press eBooks · doi:10.1017/9781009281751 · Cited by 4
Scheer, M. (2020) · doi:10.1093/oso/9780198863595.001.0001 · Cited by 9
The Art of Resistance in Islam
Shanneik, Y. (2022) · Cambridge University Press eBooks · doi:10.1017/9781009030335 · Cited by 9
Jethro, D. (2014) · African Diaspora · doi:10.1163/18725465-00702003 · Cited by 9
Godllywood de Cristiane Cardoso: uma etnografia do “transreligioso”
Campos, R. B. C., & Souza, A. (2017) · Revista de Antropologia · doi:10.11606/2179-0892.ra.2017.137318 · Cited by 9
The Language That Drives Engagement: A Systematic Large-scale Analysis of Headline Experiments.Preprint
Banerjee, A., & Urminsky, O. (2021) · SSRN Electronic Journal · doi:10.2139/ssrn.3770366 · Cited by 9
“2009; Reichart 2002), to issues related to meaning in life, including religion (Mathras et al. 2016; Longkumer 2017; Meyer 2010) and mortality (Arndt et al.”
BackgroundPractising the Space Between: Embodying Belief as an Evangelical Anglican Student
Strhan, A. (2013) · Journal of Contemporary Religion · doi:10.1080/13537903.2013.783336 · Cited by 8
Towards the Beauty of Buddhism: The Development and Validation of a Buddhist Aesthetics Scale
Song, Y., & Qin, Z. (2019) · Religions · doi:10.3390/rel10050343 · Cited by 8
“…al. 2003; Wu et al. 2017; Lee and Koubek 2010; Hekkert et al. 2017), the explicit aesthetics of Buddhist items (Inada 1994; Schopen 2006), as well as religious aesthetics literature, especially the religious aesthetics of items and symbols from a sensory perspective (Meyer 2010, 2006; Prohl 2010).”
BackgroundConverted Structures: Exploring Material Expressions of the Sacred and Secular
Hartson, T. E. (2021) · Review of Religious Research · doi:10.1007/s13644-021-00447-0 · Cited by 8
“Krieger (2011) and Meyer (2010) note that there appears to be a connection between functional industrial and commercial architecture and particular denominations.”
BackgroundTransgressing religious boundaries: the power of aesthetics in tamil catholic and hindu worship
Bruland, S. (2013) · Material Religion · doi:10.2752/175183413x13823695747408 · Cited by 8
“As much as rational thinking, aesthetics and its production of feelings and emotions also needs to be recognized as central to our experience and understanding of the world (Meyer 2010).”
BackgroundInfluentialEmplacing Slavery: Roots, Monuments and Politics of Belonging in the Netherlands
Balkenhol, M. (2011) · African Diaspora · doi:10.1163/187254611x606337 · Cited by 7
Rethinking the anthropological enterprise in light of Muslim ontologies
Vicini, F., & Puppo, L. D. (2024) · Hau Journal of Ethnographic Theory · doi:10.1086/729500 · Cited by 7
“…years, the anthropology of Chris-tianity has emerged as a burgeoning fi eld offering key insights into how to theorize the issue of human encounters with transcendence (Cannell 2005, 2006; Engelke 2007, 2011; Hovland 2018; Keane 2007; Meyer 2010, 2011; Reinhardt 2016; Robbins 2006, 2011, 2020).”
BackgroundDelaporte, P. S. (2017) · Third World Quarterly · doi:10.1080/01436597.2017.1328275 · Cited by 8
Crooked Prophets, Ungodly Politicians and their Publics
van Wyk, I. (2020) · PentecoStudies · doi:10.1558/pent.40930 · Cited by 9
The Culturalization of Everyday Life: Autochthony in Amsterdam New West
Mepschen, P. (2016) · Palgrave Macmillan UK eBooks · doi:10.1057/978-1-137-53410-1_4 · Cited by 7
“The Devil is in the Rumba Text.” Commenting on Digital Depth
Pype, K. (2018) · Springer eBooks · doi:10.1007/978-3-319-70443-2_14 · Cited by 6
The museum is like a temple: the Fo Guang Shan Buddha Museum in Taiwan1
Wang, S., & Gamberi, V. (2022) · Asian Anthropology · doi:10.1080/1683478x.2022.2117963 · Cited by 6
“According to Birgit Meyer (2010, 2014), materiality is animated as a sacred force through a sociopolitical construction of shared “sensational forms” (Meyer 2010).”
BackgroundInfluentialAjose, T. S. (2020) · Culture and Religion · doi:10.1080/14755610.2022.2140173 · Cited by 6
Kgatle, M. S. (2023) · The International Journal of Religion and Spirituality in Society · doi:10.18848/2154-8633/cgp/v13i01/143-152 · Cited by 6
Approaching Religious Authority Through the Rise of New Leadership Roles Online
Campbell, H. A. (2023) · Oxford University Press eBooks · doi:10.1093/oxfordhb/9780197549803.013.16 · Cited by 9
Rocha, C. (2023) · doi:10.1093/oso/9780197673195.001.0001 · Cited by 6
The weeping sermon: persuasion, binding and authority within the Gülen-movement
Sunier, T., & Şahin, M. (2015) · Culture and Religion · doi:10.1080/14755610.2015.1058533 · Cited by 6
“Dealing with the Prince over Lagos”: Pentecostal Arts of Citizenship
Marshall, R. (2014) · Palgrave Macmillan US eBooks · doi:10.1057/9781137481887_5 · Cited by 6
“The Arts of Citizenship in African Cities: Infrastructures and Spaces of Belonging, Palgrave-Macmillan, Dec. 2014 (NB. some of the photos in this version do not appear in the published versions) Ruth Marshall Associate Prof. of Political Science / Study of Religion University of Toronto”
BackgroundPhotography, care and the visual economy of Gambian transatlantic kinship relations
Kea, P. (2016) · Journal of Material Culture · doi:10.1177/1359183516679188 · Cited by 6
Affective Trajectories in Religious African Cityscapes
Dilger, H., Burchardt, M., Wilhelm‐Solomon, M., & Bochow, A. (2020) · Duke University Press eBooks · doi:10.1215/9781478007166-001 · Cited by 6
From Sprinkling to Immersion: Conversion and Baptism in Dutch Evangelicalism
Klaver, M. (2011) · Ethnos · doi:10.1080/00141844.2011.590216 · Cited by 7
Kovač, U. (2023) · Journal of the Royal Anthropological Institute · doi:10.1111/1467-9655.13961 · Cited by 6
Bakker, F. (2013) · Material Religion · doi:10.2752/175183413x13730330868951 · Cited by 5
“…S ur p lu s: A nd ré B ak ke r Is su e 3 H er it ag e Fo rm at io n an d P en te co st al C o nv er si o n am o ng t he P at ax ó In d ia ns in B ra zi l A nd ré B ak ke r 324 substance in favor of form and appearance as sources of cultural value (De Witte and Meyer 2012; see also Meyer 2010a: 19).”
Metadata
- Authors
- Meyer, B.
- Corresponding author
- Meyer, Birgit
- ORCID
- Meyer, Birgit
- Venue
- South Atlantic Quarterly
- Publisher
- Duke University Press
- Published
- 2010-10-01
- Volume
- 109
- Issue
- 4
- Pages
- 741-763
- ISSN
- 0038-2876 (ISSN-L)
- 1527-8026
- OpenAlex
- W2117282541
- Cited by
- 297
- References
- 23
- Citations by year
- 2026: 12 · 2025: 2 · 2024: 10 · 2023: 32 · 2022: 37 · 2021: 29 · 2020: 52 · 2019: 14 · 2018: 11 · 2017: 18 · 2016: 10 · 2015: 28 · 2014: 10 · 2013: 13 · 2012: 9
- FWCI
- 194.73
- Type
- journal article
- Language
- en
- Open access
- bronze
- doi.org
- Locations
- South Atlantic Quarterly (publishedVersion)
- VU Research Portal (publishedVersion, other-oa)
- Digital Academic REpository of VU University Amsterdam (Vrije Universiteit Amsterdam) (submittedVersion)
- Data Archiving and Networked Services (DANS) (submittedVersion, other-oa)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Pentecostalism and Christianity Studies
- Social Sciences › Sociology and Political Science › Religion and Society in Latin America
- Social Sciences › Arts and Humanities › Religious studies › Christian Theology and Mission
- Keywords
- Pentecostalism, global Christianity, Holy Spirit, Protestantism, Max Weber, aisthesis, Jacques Rancière, distribution of the sensible, politics of belonging, charismatic churches
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