In Speaking Spirits, Sherry Roush presents the first systematic study of early modern Italian eidolopoeia.

The word “possession” is anything but transparent, especially as it developed in the context of the African Americas. There it referred variously to spirits, material goods, and people. It served as a watershed term marking both transactions in which people were made into things—via slavery—and ritual events by which the thingification of people was revised. In Spirited Things, Paul Christopher Johnson gathers together essays by leading anthropologists in the Americas that reopen the concept of possession on these two fronts in order to examine the relationship between African religions in the Atlantic and the economies that have historically shaped—and continue to shape—the cultures that practice them. Exploring the way spirit possessions were framed both by material things—including plantations, the Catholic church, the sea, and the phonograph—as well as by the legacy of slavery, they offer a powerful new way of understanding the Atlantic world.

As soldiers in the army of the Lord, Christians face the onslaught of evil forces head-on every day. But there is no need to despair...God has not abandoned us. In War on the Saints, Jessie Penn-Lewis reveals: Satan's game plan-his tricks, lies, and methods of destruction The deception-that "sincere" Christians can be deceived The devil's target-his methods for targeting believers Spiritual warfare principles-both offensive and defensive Learn to equip yourself with God's full arsenal of weapons to defeat the enemy. Don't wait a moment longer. Now is the time to armor yourself against spiritual attacks. You can emerge victorious from every battle.

Very few studies have examined the worldview of the Anishinaabeg from within the culture itself and none have explored the Anishinaabe worldview in relation to their efforts to maintain their culture in the present-day world. Focusing mainly on the Minnesota Anishinaabeg, Gross explores how their worldview works to create a holistic way of living, which the Anishinaabeg call the Good Life. However, as Gross also argues, the Anishinaabeg saw the end of their world early in the 20th century and experienced what he calls 'postapocalypse stress syndrome.'