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Decolonising Durkheimian Conceptions of the International

Colonialism and Internationalism in the Durkheimian School during and after the Colonial Era

Grégoire Mallard and Jean Terrier

leading scholars whose research focusses on the history of Francophone and Anglophone anthropology and international law, and especially on the key figures of Émile Durkheim, Marcel Mauss, Bronisław Malinowski and Alfred Métraux. We believe that their

Open access


Communities Reimagining Sharedness in Belief and Practice

Sarah Hillewaert and Chantal Tetreault

role of (discourses about) sharedness in the everyday co-construction of spiritual communities. Sharedness, Solidarity, and Spirituality in Belief and Practice Durkheim's legacy is one that inevitably comes to mind when community and spirituality

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Politics, Sociability and the Constitution of Collective Life

Will Rollason and Eric Hirsch

[provides a summary]; Maine 1977 ; Morgan 2000 ). The two streams join in Émile Durkheim's (1915) notion of the collective conscience and Marcel Mauss’ (2002) account of the obligations of gift exchange, in which compliance serves, exactly as in Hobbes

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Hanoi's Built Materiality and the Scales of Anthropology

Toward a Theory of ‘Architectural Facts’

Takanari Fujita

Durkheim's ([1895] 1982) sociological methodology and his concept of ‘social fact’ are a direct reference point. Durkheim's strategy was to look at suicide on its societal scale and to discover an analytic object sui generis . Taking inspiration from

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Jean Comaroff and John Comaroff

as species that ensured its innately social character. And its social survival. In fact, it was the incompleteness of individuals and groups as self-propagating entities that, for Durkheim, fostered the moral cohesion of society. And, rather than

Open access

Johannes Quack

, we engage (in week 3) with further definitions and related attempts to distinguish between religion and magic and to clarify the relationship between religion and ritual. Here, the focus is predominantly on Émile Durkheim's ([1912] 2001: 3) attempt to

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Elsewhere Affects and the Politics of Engagement across Religious Life-Worlds

Omar Kasmani, Nasima Selim, Hansjörg Dilger, and Dominik Mattes

’ moral and affective investments in establishing relationships beyond their tangible life-worlds. In The Elementary Forms of Religious Life , Émile Durkheim ([1912] 1995) argued that all religions strive toward transcending the boundaries between the

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Christos Lynteris and Joe Ellis

anthropological and sociological thinkers (Spencer, Robertson Smith, Durkheim, Lévi-Strauss) and to involve forms of causality, language and visibility, which fluctuate between the poles of pastoralism and predation. To what extent, the book asks, can these

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Chiara Cocco and Aleida Bertran

have access to the Internet or do not engage with social media. The digital transformation of the pilgrimage of Sant'Efisio challenges received social scientific notions of what a religious ritual is. Since Durkheim (1912) wrote of ‘collective

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Totemic Outsiders

Ontological Transformation among the Makushi

James Andrew Whitaker

( Rivière 2018 ). Along with the concept of animism, which was defined as simply a belief in souls or spirits by Edward B. Tylor ([1871] 1958), it became a central part of such debates in the nineteenth century. Émile Durkheim ([1912] 1995) viewed totems