post-secular life-worlds of Inayati Sufis in Germany. Post-secularity, in my usage, does not refer to the afterlife of secularism but connotes a subversive possibility of talking back to the hegemonic narrative of the project of secularism, which
The Affective Pedagogy of Post-Secular Sufi Healing in Germany
Talal Asad, Jonathan Boyarin, Nadia Fadil, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara
in Japan , will “recover the voices of the non-Western cultures” as he uncritically repeats a banal complaint about scholarship's supposed “narrative that understands modernity to be simply the product of Euro-American culture exported to an imitative
Four Exhibitions on Jerusalem
Sa'ed Atshan and Katharina Galor
which ideological and territorial claims produce diverging heritage narratives. Jerusalem's status as a UNESCO heritage site is made necessary not only because of geopolitics but also because the Palestinians of and from the city live under an Israeli
Achievements and Grievances among Former Combatants from Three Wars
coming home after war (and how they perceive they were treated) as a veteran. Thus, both of these experiences (war and coming home) are key processes for the constitution of this identity. In various ways, the veterans are able to create a narrative where
History, Politics, and Exile Identity among Rwandan Rebels in the Eastern Congo Conflict
This article analyzes how the 1994 genocide in Rwanda is recalled and described by members of a Hutu rebel group, the Democratic Forces for the Liberation of Rwanda (FDLR) whose leadership can be linked to the 1994 atrocities in Rwanda. The article explores how individuals belonging to this rebel group, currently operating in the eastern territories of the Democratic Republic of Congo (DRC), articulate, contest, and oppose the dominant narrative of the Rwandan genocide. Based on ethnographic fieldwork with members of the FDLR in a rebel camp, this article shows how a community of exiled fighters and second-generation Hutu refugees contest the official version of genocide by constructing a counterhistory of it. Through organized practices such as political demonstrations and military performances, it further shows how political ideologies and violence are being manufactured and reproduced within a setting of military control.
Olive Pickers in Palestine
This article focuses on the way in which olive-picking volunteers in Palestine become transformed into 'accidental pilgrims', and unconventional ones at that, by virtue of their participation in the olive harvest. Undergoing the difficulties of mobility that constrain the Palestinians and witnessing holy sites through the eyes and narratives of Palestinian guides, they are exposed to an alternative knowledge and affect regarding the Holy Land, unlike the experience offered by more conventional religious pilgrimage. Several vignettes reflect the diverse backgrounds of olive-picking pilgrims, who come from many different religions, class positions, and nationalities. Drawn together in a communitas of sorts through their shared commitment to learning about Palestine, they try to do what they can to further the Palestinian cause on their return home. Instead of a 'moral geography', they perceive a profoundly 'immoral geography' of occupation and oppression, which has a powerful transformative effect.
Ends and Beginnings
Ruy Blanes and Simon Coleman
The fact that you are reading these lines indicates that (1) issue number 4 of Advances in Research: Religion and Society has been published; and that (2) the world did not end, as expected by some, in December 2012. The buzz surrounding the Mayan calendar seemed for us as editors to be an appropriate pretext to conjure a debate concerning the intersection of religion and environmental apocalypticism. The four contributions to this debate reflect, in a critical and engaged fashion, on such intersections and their mediatization. Anna Fedele takes the Mayan calendar controversy as a starting point to argue for a history of apocalyptic prophecies in Western New Age and spiritual movements, in which prophetic success or failure have not depended on empirical confirmations. Terry Leahy draws on his research in Newcastle, Australia, to explain that apocalypticism is not exclusive to religious movements, and in fact circulates in different scientific and political spheres. Stefan Skrimshire also pursues this argument, moving beyond the caricature-filled debates between so-called latter-day prophets who campaign on environmental issues and the political orientations of environmental skeptics, and using this approach to decouple apocalypticism and prophecy. Peter Rudiak-Gould, in turn, explores cataclysmic apocalypse narratives in the context of wider expectations of moral and political change, both within and beyond the religious discourse of sin and repentance. All contributions in this section portray logics and contexts of environmental apocalypticism in sketches that overlap but also exceed religious spheres.
War Veterans and the Construction of Citizenship Categories
Nikkie Wiegink, Ralph Sprenkels, and Birgitte Refslund Sørensen
convergence of peace agreements, politics, bureaucracy, procedures, and (official and public) narratives of war. Recognition of service in the form of pensions often plays an important role in the interaction between veterans and the state. War pensions were
Namibian Veteran Politics and African Citizenship Claims
narratives, figures, and ceremonies while retaining the collectivist focus of colonial population management. Instead of building robust links between the central authority and citizens through political participation, service provision or other concrete
Narratives, Ontologies, Entanglements, and Iconoclasms
Sondra L. Hausner, Simon Coleman, and Ruy Llera Blanes
, particularly in rural India. Well-known through her ethnographic accounts of rural India, Gold has often incorporated stories about her own experiences into her powerful, larger narratives about Rajasthan, but this volume is the first time we read of her own