By Diana Espirito Santo, Nico Tassi
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Additional resources for Making Spirits: Materiality and Transcendence in Contemporary Religions
552–4. Glazier, Stephen (2008). ‘Demanding spirits and reluctant devotees: belief and unbelief in the Trinidadian Orisa movement’, Social Analysis, 52/1, pp. 19–38. Hall, Stuart (1997). Representation: Cultural Representations and Signifying Practices (London, Thousand Oaks, CA, and New Delhi: Sage, in association with The Open University). 28 Making Spirits Heelas, Paul (1996). The New Age Movement (London: Blackwell). ) (2007). Thinking Through Things: Theorising Artefacts Ethnographically (Abingdon: Routledge).
2007). Christian Moderns: Freedom and Fetish in the Mission Encounter (Berkeley, CA, and Los Angeles, CA: University of California Press). —— (2008). ‘The evidence of the senses and the materiality of religion’, Journal of the Royal Anthropological Institute, 14, pp. 110–27. Kopytoff, Igor (1986). ‘The cultural biography of things: commoditization as process’. In A. ) The Social Life of Things: Commodities in Cultural Perspective (Cambridge: Cambridge University Press), pp. 64–94. Latour, Bruno (1993).
Further, having been once human beings themselves, deified precisely through such sustained devotional loops over centuries, the orichas provide ipso facto evidence of the efficacy of matter: not just in mediating between the imaginal and the actual in a symbolic sense, but in producing, in an ontological sense, one via the other and back again. As a worldwide movement ‘spiritism’ made and continues to make claims to scientific-derived thought, particularly European positivist definitions of spirituality that exclude ritualism or iconophilia (Allan Kardec (1804–69) was the father of modern spiritism; a Frenchman, he claimed that spiritism was not religion but science, morality and philosophy).