What compels individuals to risk their lives in acts of faith that defy societal norms? This thesis investigates the ritual of serpent handling within Appalachian Holiness-Pentecostal communities, focusing on its historical, cultural, and theological foundations as well as its role as a lived religious practice. By analyzing serpent handling through multiple lenses, this study aims to illuminate the complex interplay between cultural identity, social norms, and religious expression. Employing a multidisciplinary approach that integrates sociological theories, ritual studies, and performance analysis, the research seeks to provide a nuanced understanding of the factors that shape and sustain this unique and often-misunderstood tradition.
Serpent handling is frequently dismissed as simply a bizarre or deviant practice, yet it represents a deeply meaningful ritual for its practitioners. Rooted in Appalachian cultural identity and religious expression, serpent handling functions as a site of resistance against societal marginalization and a means of fostering community cohesion. The ritual has historically been stigmatized and legally restricted, reflecting broader tensions between religious freedom and societal regulation. This study also examines the theme of suppressed rituals, focusing on how serpent handling has been marginalized by external societal forces while continuing to serve as a profound expression of faith for its practitioners. Within the Appalachian region, serpent handling emerged as a powerful religious practice that symbolizes resilience and spiritual authority. For many impoverished individuals in Appalachia, the ability to handle poisonous serpents without harm became a testament to their faith and a source of empowerment. This practice not only reinforced their belief in divine intervention but also provided a sense of liberation from the hardships of their social and economic circumstances. By embracing this ritual, practitioners cultivated a distinct religious identity that offered both spiritual and symbolic victory over adversity (Williams, 2013, p. 6).
This paper begins with a brief historical overview of serpent handling to contextualize the emergence of the movement within its cultural and religious setting. The subsequent chapter delves into a detailed examination of Biblical justifications for the practice, as understood and articulated by practitioners. This analysis highlights the community’s deep engagement with scripture and their nuanced Biblical literacy, challenging the common perception of serpent handling as an irrational or unreasoned act. By exploring this from the perspective of practitioners, this section seeks to reframe the ritual as a deliberate and meaningful expression of faith rather than a deviant or impulsive behavior.
The study draws on the works of Victor Turner, Cristina Bicchieri, and Richard Schechner to explore the ritual’s transformative power, its role in reinforcing social norms, and its performative dimensions. Turner’s concept of liminality provides a framework for understanding the anointing as the transitional moment that allows participants to partake in serpent handling. This "betwixt and between" state marks a shift where the handler steps outside ordinary roles, confronting life and death in a deeply symbolic act (Turner, 1969, p. 95). The anointing, described as a physical and spiritual sensation, signifies divine empowerment and readiness, creating a liminal space where participants feel compelled to act (Williamson, 1999, p. 214). Turner’s notion of communitas further explains the collective unity fostered during serpent-handling services. The shared intensity of preaching, singing, and prayer dissolves individual boundaries, creating a sense of egalitarian spiritual connection (Williamson, 1999, p. 209). This communal experience reinforces the group’s faith and resilience in the face of societal marginalization.
Bicchieri’s theories on social norms illuminate the unwritten rules that govern participation, such as the necessity of the anointing as a prerequisite for handling serpents (Williamson, 1999, p. 214). Her concept of "normative expectations" highlights how shared beliefs about appropriate behavior sustain social practices. In serpent handling, the unwritten rule that participants must only handle serpents when "anointed" ensures the ritual’s spiritual integrity and safeguards participants. This rule is reinforced by the belief that others in the community adhere to the same norms, creating a shared framework of meaning. As Hood (1995, p. 321) notes, new participants learn the practice by observing experienced handlers, internalizing these norms through social modeling.
Schechner’s performance theory further highlights the dual nature of the ritual as both a spiritual act and a communal spectacle. His concept of "restored behavior" emphasizes the traditional and rehearsed aspects of serpent handling, where participants enact behaviors passed down through generations. While the ritual appears spontaneous, it is deeply rooted in cultural memory and structured practices (Schechner, 1985, p. 35). The anointing introduces an element of unpredictability, blending spontaneity with structure and making each performance unique. Schechner’s binary continuum of "efficacy and entertainment" underscores the complexity of serpent handling as both a personal and communal act. (Schechner, 1985, p. 130) For the handler, the ritual is an act of faith and obedience to scripture, emphasizing efficacy. For the congregation, it serves as a dramatic display of devotion, blending spiritual purpose with performative elements (Schechner, 1988, p. 157).
This research is informed by ongoing engagement with practitioners, alongside the study of articles, books, and footage documenting serpent-handling practices. Through interviews and sustained interaction with practitioners, this study incorporates their voices and lived experiences, ensuring that the research is grounded in their perspectives. This ongoing engagement allows for a dynamic understanding of the ritual as it is practiced today, while the analysis of existing materials provides additional historical and cultural context.
By examining serpent handling through the lenses of Turner, Bicchieri, and Schechner, this study positions the practice as a profound and multifaceted religious phenomenon that transcends simplistic interpretations of deviance or fanaticism. It highlights the intricate interplay between faith, cultural identity, and social resistance. Serpent handling emerges not only as a deeply personal act of spiritual devotion but also as a collective assertion of resilience and agency in the face of marginalization. For too long, the rituals and voices of Appalachian snake-handling have been overshadowed by regional stereotypes and prejudice. This study seeks to move beyond these misconceptions, offering a thoughtful and nuanced exploration of the movement that honors the complexity and humanity of its practitioners.
This study examines the ritual of serpent handling in Appalachian Pentecostal communities, drawing on fieldwork, practitioner interviews, and extensive analysis of books, articles, and videos. Using Cristina Bicchieri’s theories of unwritten rules, the research explores how implicit norms, such as the necessity of the “anointing,” sustain the ritual’s spiritual integrity and communal adherence. Victor Turner’s concepts of liminality and communitas highlight the transformative and unifying aspects of the practice, while Richard Schechner’s performance theories reveal the interplay between structure, spontaneity, and the dual purposes of efficacy and entertainment. By analyzing serpent handling as an embodied practice and a lived religion, this study demonstrates how the ritual bridges personal faith and collective identity. Through a multidisciplinary approach and diverse sources, the research contributes to a deeper understanding of the cultural, religious, and social dynamics that shape and sustain this unique tradition.