Work of a Nation: Christian Funerary Ecumenism and Institutional Disruption in Swaziland

This article traces how contemporary funerary practices—foodways, prayer and burial cooperative participation—configure a Christian public culture in Swaziland that draws from ordinary citizens’ religious, ritual and political work and membership in diverse Christian churches. This kind of grassroots ecumenism importantly challenges the potency of orthodox institutional ecumenical projects of religious elites in the Kingdom. These projects include attempts to legislate Christianity as an official religion and the building of a national interdenominational church, both of which have failed to materialize. Exploring this emergent tension between religious institutions’ ideological goals versus communities’ practical engagement on pressing social problems invites a rethinking of how citizens produce public cultures. Research is based on intermittent fieldwork at funerals, burial cooperatives, family ceremonies, and churches, interviews with local church leaders and theologians, and document research in Swaziland from 2008 to 2015

Outliving Love: Marital Estrangement in an African Insurance Market

Marital estrangement and formal divorce are vital conjunctures for married women’s kinship relations and life course, where a horizon of future possibilities are revalued and negotiated at the interstices of custom, law, and social and ritual obligations. In this article, after delineating the forms of customary and civil marriage and the possibilities for divorce or estrangement from each, I describe how some married women in Swaziland and South Africa mediate this complex social field for their children and families through pensions and continuing to pay for their partners’ insurance coverage. This was not solely out of avarice to reap future benefits as spouses. Rather, in a context of patriarchal relations, gender-based violence and economic dispossession, women seek to maintain potential financial grounds through insurance resources, acknowledge their children’s paternity, and fulfil enduring obligations to in-laws by partially contributing to the eventual funerals of their spouses and kin

“My Mother Got Annoyed”

This poem is based on panel discussions and a quote from a paper by Dr. Sandra Gray presented at the 115th American Anthropological Association’s meetings in Minneapolis, titled “‘My Mother Got Annoyed’: Ethnographic Discourse and Narratives of Suicide in Karamoja.

Empathy

A short poem about suicidal ideation and alcoholism in the United States

Generational Inversions: \u27Working\u27 for Social Reproduction amid HIV in Swaziland

How do people envision social reproduction when regular modes of generational succession and continuity are disrupted in the context of HIV/AIDS? How and where can scholars identify local ideas for restoring intergenerational practices of obligation and dependency that produce mutuality rather than conflict across age groups? Expanding from studies of HIV/AIDS and religion in Africa, this article pushes for an analytic engagement with ritual as a space and mode of action to both situate local concerns about and practices for restoring dynamics of social reproduction. It describes how the enduring HIV/AIDS epidemic in Swaziland contoured age patterns of mortality where persons identified socially and chronologically as youth have predeceased their elders. Based on discourse analyses of ethnography at church worship services and life cycle rites between 2008 and 2011, the findings show how both elders and youth understood this crisis of ‘generational inversions’ as a non-alignment of age groups and articulated projects to restore succession and continuity in vernacular idioms of ‘work’ as moralised social and ritual action

Christians’ Cut: Popular Religion and the Global Health Campaign for Medical Male Circumcision in Swaziland

Swaziland faces one of the worst HIV epidemics in the world and is a site for the current global health campaign in sub-Saharan Africa to medically circumcise the majority of the male population. Given that Swaziland is also majority Christian, how does the most popular religion influence acceptance, rejection or understandings of medical male circumcision? This article considers interpretive differences by Christians across the Kingdom’s three ecumenical organisations, showing how a diverse group people singly glossed as ‘Christian’ in most public health acceptability studies critically rejected the procedure in unity, but not uniformly. Participants saw medical male circumcision’s promotion and messaging as offensive and circumspect, and medical male circumcision as confounding gendered expectations and sexualised ideas of the body in Swazi Culture. Pentecostal-charismatic churches were seen as more likely to accept medical male circumcision, while traditionalist African Independent Churches rejected the operation. The procedure was widely understood to be a personal choice, in line with New Testament-inspired commitments to metaphorical circumcision as a way of receiving God’s grace

Wearing Memories: Clothing and the Global Lives of Mourning in Swaziland

This article situates a cultural phenomenon of women’s memory work through clothing in Swaziland. It explores clothing as both action and object of everyday, personalized practice that constitutes psychosocial well-being and material proximities between the living and the dead, namely, in how clothing of the deceased is privately possessed and ritually manipulated by the bereaved. While human and spiritual self-other relations are produced through clothing and its material efficacy, current global ideologies of immaterial mortuary ritual associated with Pentecostalism have emerged as contraries to this local, intersubjective grief work. This article describes how such contrarian ideologies paper over existing global aspects of people’s entangled relations with the dead – in three biographies of women and their objects – thus showing that memory work is not limited to people, goods, or ideas that flow between nations and expanding notions of the global and gendered practices of personhood

My classmate Kathleen Fayard ’06 and I went to the Marytown Shrine in Libertyville, Ill., and saw a small bone relic of St. Norbert there. How many relics of our college patron, around the world, are venerated in such a fashion?

Abbot Pennings answers a question about relics of St. Norbert, archived from the SNC website

Blind spot

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