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Bill Maurer

Credit. From the Latin, credere, to trust or to believe. Crisis, from the Greek κρίσις, crisis, but also decision, judgment. Judgment day. I had imagined this article as a series of epistles, short missives with didactic aphorisms—postcards, really—from the credit crisis. Yet the effort foundered on two shores. First, my abilities are simply not up to the task, for this genre with its ancient history boasts so many predecessors and models that selection for the purposes of mimicry—or embodiment—became impossible. Second, and more important, I began to realize, in the effort, that the genre demands an analytical engagement with its material that this article in many respects stands athwart. How it does so will become apparent in due course. The credit crisis began in 2008 and continues to the time of my writing, in May 2010. In naming the credit crisis and its religion, I acknowledge I afford them a degree of reality they may not possess. I also acknowledge that this article comes with temporal limits, the limits of the time of its writing. My debts are many and cannot be fully acknowledged. Reality, time and debt are very much at issue in credit crisis religion. Worldly constraints narrow my inquiry to Anglophone and primarily United States examples. Christianity is, by necessity and design, over-represented.

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Jean Comaroff, Peter Geschiere, Kamari M. Clarke and Adeline Masquelier

Religion, Society, Theory

Jean Comaroff

Religion’s ‘Others’: Jean Comaroff on Religion and Society

Peter Geschiere

Thoughts on Jean Comaroff’s Political Economy of Zombies

Kamari M. Clarke

Religion, Society, and the Everyday

Adeline Masquelier

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Paul Christopher Johnson

Diaspora, and with it 'diasporic religion', has exploded as an area of research in the field of Religion, opening important paths of inquiry and analysis. This article traces the itineraries and intersections of Diaspora and Religion over the last two decades, especially vis-à-vis groups that activate multiple diasporic horizons. It then evaluates the risks of the overdispersion of Diaspora. To counter this, the article recommends more narrowly circumscribing Diasporic Religion in relation to 'territory', while at the same time rendering the question of what territoriality means more complex and diverse.

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Mark Juergensmeyer, Sidharthan Maunaguru, Jonathan Spencer and Charles Lindholm

The Future of Religious Rebellion

Mark Juergensmeyer

Tigers, Temples, and the Remaking of Tamil Society: Report from the Field

Sidharthan Maunaguru and Jonathan Spencer

Charisma and Community in Islam

Two Routes to Jihad

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Ruy Llera Blanes, Simon Coleman and Sondra L. Hausner

This volume of Religion and Society is marked by borders, boundaries, and limits. The borders

here are those that make religion operative and politically powerful, as well as those that are

enabled and put into place by religious arguments and worldviews. All these dimensions of borders

are included in the special section of this volume, coordinated by Valentina Napolitano and

Nurit Stadler, entitled “Borderlands and Religion: Materialities, Histories, and the Spatialization

of State Sovereignty.” The section includes articles by Alejandro Lugo, Nurit Stadler and Nimrod

Luz, Alberto Hernández and Amalia Campos-Delgado, and Alexander D. M. Henley. They dwell

upon two of the most notorious and contentious borders in the world: the one that separates

Lebanon and Palestine from Israel, and the one that separates the US from Mexico. Both Israel

and the US are known for their fenced and walled frontier politics. From these contributions,

we learn how borderlands and their religious framing become spaces of political negotiation by

affirmation and/or by exclusion: they determine sovereignty, ontology, history.

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Finbarr Barry Flood and Jaś Elsner

Idol-Breaking as Image-Making in the ‘Islamic State’ Finbarr Barry Flood

Breaking and Talking: Some Thoughts on Iconoclasm from Antiquity to the Current Moment Jaś Elsner

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Religion and Society

Advances in Research

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William T. Cavanaugh, Wendy James and Paul Richards

Religious Violence as Folklore

William T. Cavanaugh

Reflections on 'Religious Violence': Reconsidering Durkheim

Wendy James

Religions and Civil War in Africa: Durkheim and Douglas Revisited

Paul Richards

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Anna Fedele, Peter Rudiak-Gould, Terry Leahy and Stefan Skrimshire

2012: The Environmental Prophecy That Could Not Fail

Anne Fedele

The Revelation of Climate Change

Peter Rudiak-Gould

Facing the Apocalypse: Environmental Crisis and Religion

Terry Leahy

Challenging the Skeptics: False Prophecy and Climate Activism

Stefan Skrimshire

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Leslie E. Sponsel

Many scholars have touched on the relationships between religion and nature since the work

of late nineteenth-century anthropologists such as Edward B. Tylor. Th is is almost inevitable

in studying some religions, especially indigenous ones. Nevertheless, only since the 1950s

has anthropological research gradually been developing that is intentionally focused on the

infl uence of religion on human ecology and adaptation, part of a recent multidisciplinary

fi eld that some call spiritual ecology (Merchant 2005; Sponsel 2001, 2005a, 2007a, 2007b,

2007c; S. Taylor 2006). At last this ecological approach is beginning to receive some attention

in textbooks on the anthropology of religion, ecological anthropology, human ecology, and

environmental conservation, though it is still uncommon in the anthropological periodicals

(Bowie 2006; Marten 2001; Merchant 2005; Russell and Harshbarger 2003; Townsend 2009).

Th is article summarizes a sample of the growing literature and cites other sources to help

facilitate the eff orts of those who may find this new subject to be of sufficient interest for

further inquiry.