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This article explores the elaboration and application of the Old Testament idea of 'covenant' among Zambian church leaders who are Christian nationalist activists. In this framework, Zambia serves as an analogue of biblical Israel, while contemporary government and church leaders are the analogues of Old Testament kings, priests, and prophets. This covenantal approach presents challenges. On the one hand, government support for Christian nationalism encourages the compliance of church leaders with state‐led religious projects; on the other hand, however, the analogical reading of the biblical text on which this support depends casts the church in a prophetic role, which in turn opens the door for criticism of the government. Christian nationalist activists in Zambia therefore find themselves caught in a double‐bind that simultaneously encourages submission and critique. An analysis of this process contributes an important non‐Western perspective to contemporary discussions of Christian nationalism. It also complicates easy interpretations of Christian nationalism as abetting state power by demonstrating its critical possibilities. [ABSTRACT FROM AUTHOR]

This article puts the analytic of "indigenous cosmopolitics" (as used by Mario Blaser and Marisol de la Cadena) in dialogue with the anthropology of Christianity through an ethnography of a dam construction and resettlement project in Sarawak, Malaysian Borneo. Drawing on long-term fieldwork in the area, I explore how both God and Christian ethnotheology became imbricated with a group of indigenous villagers' legal struggle to resist the scheme and the template of progressive, modern citizenship bound up with it. I suggest that the villagers' efforts constituted a form of Christian cosmopolitics that sought to disrupt Sarawakian politics as usual by bringing a previously inconceivable outcome—and a different way of being different—into being. Their eventual victory and its aftermath, however, raise critical questions about the limits and untapped possibilities of "cosmopolitical" proposals, as well as about contemporary anthropology's own ethicopolitical approaches to difference. [ABSTRACT FROM AUTHOR]

Richard Vokes, Ghosts of Kanungu: Fertility, Secrecy and Exchange in the Great Lakes of East Africa (Suffolk: James Currey, 2013), 256 pp. ISBN 9781847010728. It is not often that an [...]

The article presents a literary criticism of a book "Theology and the Anthropology of Christian Life" by Joel Robbins. It analyze anthropological theory of millenarianism and his theologically engaged anthropological framework to better understand the social impact of dispensational premillennial and dominion postmillennial theology. It discusses the politically motivated lives of former U.S. President Donald Trump's evangelical advisors.

This article makes useful for the study of Christianity Talal Asad's concept of Islam as a discursive tradition. It investigates how a particular theological position and practice, or "orthodoxy," within evangelicalism is maintained and lived out. Its goal is to highlight evangelical orthodoxy as a relationship of power and explore the ways in which evangelical beliefs and practice are conditioned by and result in social and political consequences. To do this, it explores the example of the living history museum Nazareth Village in Israel-Palestine, developed jointly by American and Palestinian Israeli evangelicals, which reconstructs Jewish first-century life in the center of a Palestinian Israeli town. I argue that Nazareth Village recreates a particular imagination of the biblical first century that animates evangelical imaginations of and investments in what Israel ought to be like today. The powerful theologies that propel it stand in contrast to local Palestinian evangelical ideas of the "Holy Land." [ABSTRACT FROM AUTHOR]

One of the most productive lines of inquiry in the anthropology of Christianity has explored how Christian adherence structures time. The organizing idea here has been rupture, whether the break with the pagan past at conversion or the expected break of the apocalyptic future. In contrast to this "punctuated" view of time, this article examines a Christian temporality focused not on a past or future break, but rather on an expansive present. For Pentecostals on the Zambian Copperbelt, this expansive present is structured by the narrative of the past in the form of scripture, which is perpetually relived. The Pentecostal future is also brought near to the present by the expectations of the prosperity gospel. By expanding the present along these lines, believers reject the logic of submission that structures many forms of both Christian and capitalist time. An analysis of the expansive present therefore moves us beyond the language of rupture that has been central to the anthropology of Christianity. It also speaks to concerns beyond the study of religion by exploring the experience of—and critical engagement with—capitalist time. [ABSTRACT FROM AUTHOR]