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Pentecostalism and Egalitarianism in Melanesia

A Reconsideration of the Pentecostal Gender Paradox

Annelin Eriksen

shift from an outward-oriented femininity to one of interiorization of femininity, following the discursive landscape of egalitarian individualism (e.g., in its Pentecostal form). This development can be compared to Foucault’s analysis of changes that

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Money, Religion, and Symbolic Exchange in Winter Sleep

Bülent Diken

, revisiting Foucault’s (2001) Fearless Speech might be useful. Crucially, the spirituality at issue here is neither reducible to religion nor religious in its essence. It can be taken as a profane concept that refers to a set of practices that arise when a

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The Chaco Skies

A Socio-cultural History of Power Relations

Alejandro Martín López and Agustina Altman

model does not apply to these Amazonian groups, despite some attempts made to adapt this idea to the Qom people ( Tola 2009 ). 7 The concept of ‘bodily regimes’ is based on Foucault’s (2002) arguments. In the case of the Guaycurú notions of the body

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Portrait: Saba Mahmood (In Memoriam)

Amira Mittermaier, Susan Harding, and Michael Lambek

difference that my Aristotle came via Gadamer and hers via Foucault. Or, to make this more immediate, Saba had a direct source and inspiration in Asad, as I did in Geertz, although in neither case were we directly taught by them. I thought, and still think

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Around Joan Wallach Scott’s Sex and Secularism

Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt, and Joan Wallach Scott

the notion of discourse in Foucault’s sense. I would say that secularism is a discursive field that, in the apt characterization of Thomas Lemke (2007: 44) , includes “the delineation of concepts, the specification of objects and borders, and the

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Portrait

J. D. Y. Peel

Marloes Janson, Wale Adebanwi, David Pratten, Ruth Marshall, Stephan Palmié, Amanda Villepastour, and J. D. Y. Peel

Edited by Richard Fardon and Ramon Sarró

realized over the years that if John never objected to my strongly Foucauldian approach, it was likely because in many ways he himself saw history in something like the “genealogical mood” that Foucault ( 1984: 133 ) characterized as a ‘happy positivism

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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

Resentment and Ressentiment : The Politics and Ethics of Moral Emotions .” Current Anthropology 54 ( 3 ): 249 – 267 . 10.1086/670390 Faubion , James D . 2001 . “ Toward an Anthropology of Ethics: Foucault and the Pedagogies of Autopoiesis