Speech, Orientation, and Gender
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A University of Sussex DPhil thesis Available online via Sussex Research Online: http://sro.sussex.ac.uk/ This thesis is protected by copyright which belongs to the author. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Please visit Sussex Research Online for more information and further details Gender, Faith, and Storytelling: An Ethnography of the Charismatic Internet Anna Rose Stewart Doctoral Thesis for the Department of Anthropology: School of Global Studies University of Sussex September, 2012 Statement of Original Work I, Anna Stewart, affirm that the work contained herein is original and my own. I hereby declare that this thesis has been and will not be submitted in whole or in part to another University for the award of any other degree. Signed Anna R. Stewart UNIVERSITY OF SUSSEX ANNA ROSE STEWART, DOCTORAL THESIS GENDER, FAITH, AND STORYTELLING: AN ETHNOGRAPHY OF THE CHARISMATIC INTERNET SUMMARY Although early predictions that an emerging ‘cyberspace’ could exist in separation from offline life have been largely discarded, anthropological studies of the internet have continued to find notions of ‘virtual reality’ relevant as individuals use these technologies to fulfil the “pledges they have already made” (Boellstorff, 2008; Miller & Slater, 2001: 19) about their own selfhood and their place in the world. There are parallels between this concept of ‘virtual reality’ and the on-going spiritual labour of Charismatic Christians in the UK, who seek in the context of a secularising nation to maintain a sense of presence in the “coming Kingdom” of God. The everyday production of this expanded spiritual context depends to a large extend on verbal genres that are highly gendered. For women, declarations of faith are often tied to domestic settings, personal narratives, and the unspoken testimony of daily life (e.g. Lawless, 1988; Griffith, 1997). The technologies of the internet, whose emerging genres challenge boundaries between personal and social, public and private, can cast a greater illumination on this inward-focused labour. This doctoral thesis is based on ethnographic research in four Charismatic Evangelical congregations and examination of the online practices of churchgoers. I have found that the use of the internet by Charismatic Christian women fits with wider religious preoccupations and patterns of ritual practice. Words posted through Facebook, blogs, Twitter, and other online platforms come to resemble in their form as well as their content Christian narratives of a life with meaning. v Acknowledgements The past several years have been in no way stress-free, but I can at least say that they have been enjoyable. There are many people that I need to thank for this. This research was funded by the Economic and Social Research Council whose generous support is very gratefully acknowledged. The Christian friends and acquaintances that I met through this work proved to be excellent company and always cared how I was doing on a level that was more fundamental than my fieldnotes. I am grateful to them for this, and for the extraordinary lengths gone to to ensure that I felt welcome whenever I arrived at any gathering and free to participate to any extent that I would feel comfortable. I would like to thank in particular the five women whose stories I focus on in the later chapters of this thesis. All of them took the time out of their lives to speak with me, in some cases at great length over several meetings, about the content of their blogs and their Christian lives. I realise that most of my informants would hope that any newcomer to their church would find the same welcome, help, and hospitality that I enjoyed. Still, one of the luxuries of writing this thesis is that I get to take this time to acknowledge acts of kindness that are no less remarkable for all that they are routine. Thank you. Also notable for their routine kindnesses are my supervisors, Simon Coleman and Jon Mitchell. Both have read, thought about, and commented on many tens of thousands of words on my behalf. I don’t know how any of this could even have been thought about vi without Simon’s frankly mystifying reserves of knowledge, time, and energy, and his generosity with all three. I’ve also been extremely fortunate to have the benefit of Jon’s clear thinking and understanding guiding my work. A great deal of the shape and sense that follows came out of discussion with him. By helping me manage this sprawling task Simon and Jon have made everything outside of it easier, and I am so grateful to them both. Friends in the department of anthropology and School of Global Studies have shared with me their own thoughts on the experiences of graduate school and fieldwork as we went through them. Special thanks goes to my students in The Anthropological Imagination and my colleagues Evi Chatzipanagiotidou , Martin Webb, Maya Unnithan and Dimitris Dalakoglou. Teaching for the first time was a really rewarding experience thanks to their guidance and good humour. Before I started this work I attended university in Southampton. Carol Davis, Nick Rayner, and Jeff Vass encouraged me to pursue doctoral study. I remain enormously grateful for their infectious enthusiasm for anthropology and for their support. My parents, Nora and Malcolm Stewart consider interest in the world to be of spiritual value, and spiritual life to be endlessly interesting. There is of course a lot of them about this. Patricia and Roger Pearce had already overwhelmed me with their welcome years before I started here. I am so glad to be part of their family too. vii My siblings, an already large group that has been extended through love and marriage, are easily my favourite people to be around, and continue to provide a constant source of late nights and laughter. I’m extremely lucky to have a family that are such good friends. THKR guys. Thanks also to my nephew Theo for helping me to secure the tent against Sheep Man and Heart Frog. Ben Pecover has been a really fantastic friend over the past five years. Since his move to America his thoughtfulness and superlative company are very much missed, I look forward to seeing him over there. More recently, Nicola Rickwood has reminded me that Saturday morning really is the best time of the week. Two holidays with Melinda Gibson and Charlie Blightman provided a break that felt like coming home. And of course the final thank you is for Dave Pearce. A doctorate, in my experience, is a long instruction in the lesson that we rarely get things right the first time. I’m fortunate beyond words to have in my life a daily reminder that sometimes, miraculously, we do. This thesis is dedicated with love to my mother, who provides her own sunshine, and to Dave, who makes everything light. Contents A Note on Translation 1 Introduction 2 Charismatic Christianity 4 Speaking Women 12 Structure of the Thesis 17 Chapter 1: Maps and Methods 21 The Charismatic Field 21 Studying the Christian Internet 24 Strange Campaigns 28 Shoreline Church 37 Emmanuel Evangelical Church 39 Living Grace 41 Jubilee Church 42 Circulation 45 Reception 49 Chapter 2: Speech, Orientation, and gender 55 Introduction 55 Practice and Field: An Evening at Alpha 56 Making the Inside 59 The External Voice 63 Gendered Terrains 68 Men of the World: Preaching 72 Words from the Heart: Women’s Teaching 80 Fields of Distinction 87 Chapter 3: Writing Self Online 91 Introduction 91 Continuous Selves: Katie 93 Blossoming Faith 97 Textual Orientation 100 Leah and Justify 104 Uncertain Positions 109 Coherence 112 Chapter 4: Moments of Presence 116 Introduction 116 Fran 118 Patricia 123 The Lonely Walk 127 The Flesh Made Word 132 Embodiment 141 Chapter 5: Restoring the Self 145 Introduction 145 Identity in Christ 146 Gabby 148 The Heart 153 Proximity and Distance 158 The Narrative and the Network 163 Narrative 168 Conclusion: Having Meaning 171 Introduction 171 The Life of Meaning 173 Coherence 179 Embodiment 183 Narrative Circulation 190 Gender, Faith, and Storytelling 205 Glossary 209 Christian terms 209 Internet terms 216 References 219 1 A Note on Translation In this thesis I present an ethnographic account of internet use among Christians living in the UK. A peculiar task for the English-speaking ethnographer in this context is to translate words that the non-Christian would recognise from standard English into the shifted lexicons of Christianity. Christians themselves are acutely aware of the confusion and alienation that their unfamiliar dialect can cause for non-Christian and newly Christian listeners, and seek to minimise what is often termed “Christianese” in proselytising encounters and the public ritual of preaching. It should also be noted that the use of terms such as “worship” or “Grace” may shift depending on the context of the speech and particularly on the particular stream of Christianity in which it is used. Words may therefore not retain the same meanings from church to church, and will certainly shift depending on wider contextual factors. These terms are, however, widely used in general conversation among members of the churches I have visited and have relatively stable meanings. Throughout this thesis I have rendered these words in italics, and their ‘native’ meanings are elaborated in more detail in the glossary (pp. 186-193). Unless specified, all Biblical references are taken from the New International Version of the Bible, the translation that is most widely used by members of the churches in this study.