Border Fetishisms: Material Objects in Unstable Spaces by Patricia Spyer

By Patricia Spyer

First released in 1998. Routledge is an imprint of Taylor & Francis, an informa corporation.

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Peacock, James L. and Ruel W. Tyson, Jr. (1989) Pilgrims o f Paradox: Calvinism and Experience among the Primitive Baptists o f the Blue Ridge. Washing­ ton: Smithsonian Institution Press. Pietz, William. " Res 9: 5-17. Samarin, William J. (1972) Tongues o f Men and Angels: The Religious Language o f Pentecostalism. New York: Macmillan. Weber, Max. (1958) The Protestant Ethic and the Spirit o f Capitalism. Trans. Talcott Parsons. New York: Charles Scribners Sons. K. " De Macedonier 13: 332-40. ---------.

How can we meet if there's no sign? . The Psalm says God exists everywhere—in the house, on the ve­ randa, in the forest. Well, if this is so, how come when we pray [in these places] they tell us it's Satan? By my understanding of marapu ritual, Umbu Paji is correct in saying that Christians misrepresent the role of stone altars. Still, Umbu Paji's experience with the Christians, who form the majority in his village, has made him a skilled casuist, and his words should not be taken to represent the views of all marapu followers.

When accused by Christians of idolatry, contemporary marapu followers sometimes respond that the valuables are merely a meeting place (like the altar), a mat of honor on which the spirit sits, or a horse for, or a reminder of, the ancestor. In conversations with me, people most often said that the object is the "replacement" (na hepanya) of the ancestral body or its "sign, mark, trace" (tada). This suggests that the ancestor is, at best, ambiva­ lently present in it, since both expressions presuppose an absence.

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