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Beyond Economy and Religion

Resources and Socio-cosmic Fields in Odisha, India

Roland Hardenberg

to a group or community as a kind of property. Such an economic perspective is equally relevant for a variety of different spheres of action. The term ‘capital’ as defined by Bourdieu (1986) is a prime example of this kind of metaphoric

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feature of the modern world. These translocal and transnational processes involve flows of not just people but also material objects, ideas, information, images and capital.” Once relatively neglected, pilgrimage and other forms of religiously motivated

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Money, Religion, and Symbolic Exchange in Winter Sleep

Bülent Diken

practices that constitute power. In market exchange, money functions merely as a measure of value. But in the form of capital, it functions as a measure of the value of values. Hence, the power of abstract capital (value producing more value) is not

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Narratives, Ontologies, Entanglements, and Iconoclasms

Sondra L. Hausner, Simon Coleman, and Ruy Llera Blanes

yet, creates—epistemology. Finally, we return to grounded ethnographic work in Odisha, India, to consider in Roland Hardenberg’s article the possibility that ‘resources’, like capital, might be a useful way to consider the exigencies of culture, in

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Post-war Blood

Sacrifice, Anti-sacrifice, and the Rearticulations of Conflict in Sri Lanka

Neena Mahadev

significance of the Dhammacakka (wheel of Dharma) concept, wherein the sovereign Buddhist Emperor ( Cakkravartin ) was ordained to uphold the Dharma, even as the seat of worldly power—the throne of the king, and the capital itself—is prone to corruption as

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Religion and Iconoclasm

Finbarr Barry Flood and Jaś Elsner

northern Iraq for several months in 1986. It was crystallized by time spent in Syria in the years following, some of it working on a German-Syrian excavation in Raqqa, now the capital of the Islamic State. On the weekends in Iraq, I traveled from Tell Afar

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The Ethics of Collective Sponsorship

Virtuous Action and Obligation in Contemporary Tibet

Jane Caple

practice. They instead emphasized their efforts to be self-sufficient by establishing capital funds that were invested in monastic businesses, such as money lending, shops, and the manufacture of religious products. I examine these developments in greater

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Book Reviews

Mariske Westendorp, Bruno Reinhardt, Reinaldo L. Román, Jon Bialecki, Alexander Agadjanian, Karen Lauterbach, Juan Javier Rivera Andía, Kate Yanina DeConinck, Jack Hunter, Ioannis Kyriakakis, Magdalena Crăciun, Roger Canals, Cristina Rocha, Khyati Tripathi, Dafne Accoroni, and George Wu Bayuga

aspect of charismatic Christianity's growing presence in the Global South, but one that seems to be the most important: pastors. The book follows the trajectories of charismatic pastors, mainly from the area of Kumasi, the capital city of Asante region

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Religion through the Looking Glass

Fieldwork, Biography, and Authorship in Southwest China and Beyond

Katherine Swancutt

the lines of “yes, perhaps that would be very good.” Bahmat’s suggestion of the unit took further form in the days leading up to my departure for the province capital of Kunming. It developed as an actual initiative through text messaging with Bahmat

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A Ritual Demystified

The Work of Anti-wonder among Sufi Reformists and Traditionalists in a Macedonian Roma Neighborhood

Galina Oustinova-Stjepanovic

in Skopje, the capital of Macedonia. His mother was a local woman, but his father was a refugee from an unknown plight in Aleppo, then in the Ottoman Empire. His mother, he told us, was very beautiful, but his father had dark skin—not a flattering