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An Ethics of Response

Protestant Christians’ Relation with God and Elsewheres

Ingie Hovland

relation, I will focus here on the term that to me is most relevant to the anthropology of Christianity, namely, ‘response’. 3 ‘Response’ has not been a prominent category in anthropological studies that address Christians’ engagement with God. Instead, a

Open access

Oneness and ‘the church in Taiwan’

Anthropology Is Possible without Relations but Not without Things

Gareth Paul Breen

itself today to be ‘the Lord's recovery’ ( zhu de huifu ) of ‘the church’ ( zhaohui ), of ‘Christianity’ ( jidujiao ), and of ‘the Body of Christ’ ( jidu de shenti ). In its complicated 100-year history, beginning in China and spreading out across 65

Open access

Sacred Welcomes

How Religious Reasons, Structures, and Interactions Shape Refugee Advocacy and Settlement

Benjamin Boudou, Hans Leaman, and Maximilian Miguel Scholz

Through five interdisciplinary case studies from different contexts in Africa, Europe, and North America, and with a particular focus on Christianity and Judaism, this special section of Migration and Society explores how religious institutions

Open access

“A Refugee Pastor in a Refugee Church”

Refugee-Refugee Hosting in a Faith-Based Context

Karen Lauterbach

charismatic Christianity, which articulate a tension between egalitarianism and charismatic authority ( Haynes and Hickel 2016 ). This is similarly relevant when discussing the host's possessions and their (re-)interpretation as gifts from God that could be re

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Toward a Comparative Anthropology of Muslim and Christian Lived Religion

Daan Beekers

remarkable lack of comparative work across religious traditions. In the last 15 years or so, the anthropology of religion has branched into separate subfields, including, most notably, the anthropologies of Islam and Christianity. While these specialized

Open access

The Human Version 2.0

AI, Humanoids, and Immortality

Annelin Eriksen

the anthropological analysis of Christianity, mainly Dumont's concept of the ‘individual-in-the-world’ and his outline of the modern Christian transformation. There are two main reasons for this perhaps surprising comparative setup. First, having been

Open access


Comparison in the Anthropological Study of Plural Religious Environments

Birgit Meyer

bifurcation of the study of religion in Africa into separate fields of scholarship focusing on Islam and Christianity, respectively. Achieving this goal requires thinking about and conducting comparison. While scholars of religion are well equipped to gain

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Governing Religious Multiplicity

The Ambivalence of Christian-Muslim Public Presences in Post-colonial Tanzania

Hansjörg Dilger

regard to the country's post-colonial histories of Christianity and Islam, which have shaped religious actors’ unequal structural positions toward the state and transnational governing bodies up to the present day. 3 In conclusion, I argue that the

Open access

On the Touch-Event

Theopolitical Encounters

Valentina Napolitano

dwell on some Pauline interpretations at length as they have been key to a turn in the anthropology of Christianity toward ethics. I argue this turn needs to be revisited under a rubric of theopolitical and feminist critique. Second, I examine several

Open access

Jean-Pierre Digard


The consumption of meat depends first of all on religious prescripts: unlike Christianity, Judaism and Islam prohibit certain meats. Then comes the cultural status (distinct from the legal status) of animals: in Europe, the consumption of rabbits has declined due to his assimilation to a “pet”. After an increase in the post Second World War period, meat consumption has been declining in Europe since the 2000s; similarly, in North Africa and the Middle East, its consumption tends to be closer to that of Europe. These fluctuations owe more to changes in living modes and standards than to animalist activism.


La consommation carnée dépend d'abord de prescriptions religieuses : à la différence du christianisme, le judaïsme et l'islam interdisent certaines viandes. Vient ensuite le statut culturel (distinct du statut légal) des animaux : en Europe, la consommation du lapin a reculé du fait de son assimilation à un « animal de compagnie ». En Europe toujours, après une hausse après la Seconde Guerre mondiale, la consommation carnée diminue depuis les années 2000 ; à l'inverse, en Afrique du Nord et au Moyen-Orient, elle tend à se rapprocher de celle de l'Europe. Ces fluctuations doivent davantage à l'évolution des genres et des niveaux de vie qu'au militantisme animaliste.