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Introduction

Communities Reimagining Sharedness in Belief and Practice

Sarah Hillewaert and Chantal Tetreault

21 : 461 – 490 . 10.1146/annurev.an.21.100192.002333 Fortier , Anne-Marie . 2000 . Migrant Belongings: Memory, Space, Identity . Oxford : Berg . Gershon , Ilana . 2014 . “ Publish and Be Damned: New Media Publics and Neoliberal Risk

Open access

The Christian Right and Refugee Rights

The Border Politics of Anti-communism and Anti-discrimination in South Korea

Angie Heo

Right that focuses instead on the neoliberal strands of conservative reform, see Suh (2018) . 5 The Yemenis going to Jeju expended significant sums of money traveling solo via Kuala Lumpur. Some dealt with expensive brokers, while others took high

Open access

Sarah M. Hillewaert

. Fennell , David A. (1999) 2020 . Ecotourism . 5th ed. London : Routledge . 10.4324/9780429346293 Ferguson , James . 2006 . Global Shadows: Africa in the Neoliberal World Order . Durham, NC : Duke University Press . Goodwin , Charles

Open access

Portrait

Talal Asad

Talal Asad, Jonathan Boyarin, Nadia Fadil, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara

: Essays to E. E. Evans-Pritchard . London : Tavistock Publications . El-Yousfi , Amin . 2020 . “ The Neoliberal Bureaucratisation of Islam: Between the Paradoxes of Neutrality and Legitimacy in France and the UK .” PhD diss., Cambridge University

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Speaking in Celestial Signs

The Language of Western Astrology and the (Tenuous) Bonds of Occult Sociality

Omri Elisha

‘synchronicities’) has seen renewed popularity in modern times amid heightened social and political anxieties and holds tremendous appeal for generations navigating the onerous emotional, material, and ethical burdens of neoliberal personhood. According to a 2018

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How the Bible Works

Russian Baptist Faith as Text

Igor Mikeshin

University Press . Zigon , Jarrett . 2011 . HIV Is God's Blessing: Rehabilitating Morality in Neoliberal Russia . Berkeley : University of California Press .

Open access

Amy Binning

increasingly a part of mainstream zeitgeist. Further, such fears are often expressed in terms that are markedly apocalyptic in their expression of a “crisis in cultural transmission” (ibid.: 18), instigated by globalization, neoliberalism, climate change, and a

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Javier Jiménez-Royo, Josh Bullock, Maïa Guillot, Caleb Carter, Evgenia Fotiou, Anna Clot-Garrell, Essi Mäkelä, Andrés Felipe Agudelo, Diana Espírito Santo, Kristina Wirtz, Joana Martins, Jon Bialecki, Joel Robbins, Richard Baxstrom, and Victor Roudometof

acts can be powerful gestures driving practices that “simultaneously reproduce and denaturalize the neoliberal identity machine” (p. 178). Puppets is an interrogation of this provocative claim. The sophisticated animated puppetry produced by Taiwan

Restricted access

Paul-François Tremlett

In the autumn of 2011 and the spring of 2012, the Occupy London protests, informed by the ideal of a moral, territorially defined community, caught the imagination of British and global publics. For a short while, this moral imaginary was mobilized to contest some of the most glaring contradictions of the neo-liberal city. I argue that the Occupy protests in London registered a sense of public outrage at the violation of certain 'sacred' norms associated with what it means to live with others. More concretely, I contend that Occupy London was an experiment initiated to open out questions of community, morality, and politics and to consider how these notions might be put to work. These questions were not merely articulated intellectually among expert interlocutors. They were lived out through the spatially and temporally embodied occupation of urban space.

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The Politics of Faith and the Limits of Scientific Reason

Tracking the Anthropology of Human Rights and Religion

Kamari Maxine Clarke

This article explores the reality of translating or vernacularizing practices in relation to the politics of religion and the realities of faith. Taking violence as endemic to the processes of vernacularization and translation, the article articulates an analytic theory of religious faith—the way it is violated, often in the interest of making it legible within neo-liberal universalizing trends. Thinking about these realities involves understanding translations both as productive of cultural change and as manifestations of struggles over power. Many of these struggles are in the interstices among particular principles of individualism, secularism, legal rationality, and evidence. This article seeks to review the assumptions that emerge with these concepts and show their limits.