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Post-secular Anthropology as Recognition and the Limits of Understanding

Responding to Experiences of Jinn Possession in Morocco

Johan Rasanayagam

creatively draw on. A number of anthropologists have sought to develop an engagement with religious traditions and theology, sometimes framed as post-secular anthropology, that takes those traditions seriously as modes of being and knowing in ways that

Open access

Learning the Elsewhere of ‘Inner Space’

The Affective Pedagogy of Post-Secular Sufi Healing in Germany

Nasima Selim

. In addition, I will discuss how the boundaries between religious and therapeutic discourses were dissolved in Inayati practice, rendering their post-secular politics visible. 5 However, not all the feelings emanating from the Elsewhere that were

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Co-existing through Opposition

Competitive Theologies and Cohesion in a Spanish Village

Josep Almudéver Chanzà

the context of postsecular states whose past is shaped by faith-based violence, competing for faith-based resources paradoxically allows for the mediation between secular and religious imaginings of the community, the social group, and the nation

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From the Throes of Anguished Mourning

Shi‘i Ritual Lamentation and the Pious Publics of Lebanon

Fouad Gehad Marei

short, I will argue that cultivated engagements with the Elsewhere constitute a mode of socialization, cultivate an affective bond among group members, and promulgate community-oriented values suited for late-modern and post-secular settings. A moral and

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

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

Elsewhere(s) affect and shape people's experiences and conceptualizations of time and space? Which techniques are mobilized to teach, learn, or engage these Elsewhere(s) in post-secular contexts? What are the methodological challenges when it comes to

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How the Bible Works

Russian Baptist Faith as Text

Igor Mikeshin

’ based on the undeniable impact of theology on human culture. My study engages with Russian Baptist lay hermeneutics and the application of ‘lay theology’ in everyday situations. Russian Baptists are a post-secular community, that is, they are in a

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Commitment, Convergence, Alterity

Muslim-Christian Comparison and the Politics of Distinction in the Netherlands

Daan Beekers

]. Kampen : Klement/Peckmans . Bracke , Sarah . 2008 . “ Conjugating the Modern/Religious, Conceptualizing Female Religious Agency: Contours of a ‘Post-Secular’ Conjuncture .” Theory, Culture & Society 25 ( 6 ): 51 – 67 . Brubaker , Rogers

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After dispossession

Ethnographic approaches to neoliberalization

Oscar Salemink and Mattias Borg Rasmussen

largely been understood in post-colonial ( Said 1979 , 1993 ; Chakrabarty 2000 ), postsocialist ( Burawoy and Verdery 1999 ; Hann 2003a , 2003b ), postfeminist ( McRobbie 2004 , 2011 ), or postsecular terms ( Habermas 2008 ). While offering valuable

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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

the political-moral order of highly diverse post-secular landscapes in metropolises such as Berlin. An exploration of these connections as attempted in this article, I suggest, renders visible one way of the Elsewhere's “impact on the ‘ordinary’ world

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A School of Thought in Christian Anthropology

A discussion on ontology, religion, and the limits of secularity

Jon Bialecki and Eloise Meneses

such a school as you propose would move us closer to a sort of post-secularism that would constitute not a return to pre-secular intellectual formations nor the creation of a secularism in a non-secular drag, but perhaps to something new. So it might be