Experiments with power: Obeah and the remaking of religion in Trinidad

Introduction -- Part One: The depths -- Interlude 1: Number Twenty-One Junction -- What Obeah does do : Religion, violence, and law -- Interlude 2: In the valley of dry bones -- Experiments with justice : on turning in the grave -- Interlude 3: To balance the load -- Electrical ethics : on turning t...

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Bibliographic Details
Main Author: Crosson, J. Brent (Author)
Format: Print Book
Language:English
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WorldCat: WorldCat
Fernleihe:Fernleihe für die Fachinformationsdienste
Published: Chicago London The University of Chicago Press 2020
In:Year: 2020
Series/Journal:Class 200, new studies in religion
Standardized Subjects / Keyword chains:B Trinidad / Obeah / Religious change
IxTheo Classification:AD Sociology of religion; religious policy
AG Religious life; material religion
AZ New religious movements
BB Indigenous religions
KBR Latin America
Further subjects:B Trinidadians Religion
B Religion and sociology (Trinidad and Tobago) (Trinidad)
B Obeah (Cult) (Trinidad and Tobago) (Trinidad)
B Justice Religious aspects
Online Access: Table of Contents
Inhaltsverzeichnis (Aggregator)
Blurb
Literaturverzeichnis
Parallel Edition:Electronic

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520 |a "J. Brent Crosson's Experiments with Power opens in Trinidad in 2011 with the declaration of a state of emergency. Arguing that the nation's dramatic upsurge in violence was due to "thugs" and "demons," the government arrested thousands of people, mostly black men from lower-class neighborhoods. Under martial law, the police and military enjoyed near-total impunity and yet, to everyone's surprise, six of the seven police officers involved in civilian deaths were actually arrested for murder. The single-word explanation, in the words of a TV host, was obeah, sorcery. Crosson uses this episode to set up an illuminating ethnography of Trinidad's complex religious ecosystem. Obeah is a pejorative term to describe the activities of Afro-Caribbean spiritual workers, ones long associated with retributive force. Obeah was only decriminalized in Trinidad in 2000, and it remains a crime in much of the rest of the Anglophone Caribbean. Crosson examines obeah as a category and interrogates legal, religious, and popular definitions of the work, including those generated by the spiritual workers themselves. In describing their own justice-making practices as work, science, and experiments with power, obeah practitioners challenge the moral and racial foundations of the Western category of religion and offer a way of reframing religious practice as a critique of the exclusionary limits of religion in modernity"-- 
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