long history of travel accounts, or the long-standing desire to reach beyond the planetary horizon. The dream of a mission to Mars. Anything but the depressing here and now! At first sight, the Elsewhere is what is not here. It shares certain
The Elsewhere beyond Religious Concerns
Annalisa Butticci and Amira Mittermaier
Julián Antonio Moraga Riquelme, Leslie E. Sponsel, Katrien Pype, Diana Riboli, Ellen Lewin, Marina Pignatelli, Katherine Swancutt, Alejandra Carreño Calderón, Anastasios Panagiotopoulos, Sergio González Varela, Eugenia Roussou, Juan Javier Rivera Andía, Miho Ishii, Markus Balkenhol, and Marcelo González Gálvez
's historical account of the Christ Apostolic Church (CAC), arguably Nigeria's largest Pentecostal church, starts from the premise that Yoruba women's desire to become mothers pushes them to search for spiritual healing across the religious market. Since its
Elsewhere Affects and the Politics of Engagement across Religious Life-Worlds
Omar Kasmani, Nasima Selim, Hansjörg Dilger, and Dominik Mattes
furnishes believers with unilateral desires of communing with godly beings. If religious action in life or one's communication with divine realms is to serve mostly an afterlife or to connect to the Else where, it follows that the sense of being political
Talal Asad, Jonathan Boyarin, Nadia Fadil, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara
've kept my copy of the book from that time). It was attractive to a teenager for its enormous simplicity about language and the world and for its enunciation of a method for sorting out sense from nonsense. But the desire to disassociate myself from the
Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin
of engaging with the Elsewhere, and the third one revolved around my description of the church's relations to other religious groups and its immediate social surrounding, all three of them could essentially be read as reflecting the church's desire
Protestant Christians’ Relation with God and Elsewheres
’ ( Engelke 2007 ). I have argued instead that Protestant Christians’ engagement with the transcendent is more accurately described as an unstable composite relation, that is, a relation made up of many moving strands. Christians’ desire for God to be present
Dialogues and Trajectories
Simon Coleman and Ramon Sarró
In his luminous reflections on the intellectual trajectory that he has traced so far—beginning with the modern and proceeding through the secular toward the global—José Casanova notes that his evolving interests took him away from anthropology and toward sociology. Yet Casanova’s work has remained influential on, and in conversation with, that of many anthropologists, not least as a result of his desire to transcend a “Western-centric view of history and human development” (this volume) as well as his predictions that Pentecostalism may well become the predominant form of Christianity in the twenty-first century. This second volume of Religion and Society presents Casanova—author of the classic Public Religions in the Modern World (1994)—in dialogue with his own past and shifting present, but also responding to the comments of scholars who are themselves anthropologically informed and yet able to represent perspectives from sociology, theology, and religious studies.
Contested Narratives of Storied Places—the Holy Lands
The articles in this special section on pilgrimage and the Holy Lands provide a wide range of perspectives on the practice, representation, and production of sacred space as expressions of knowledge and power. The experience of space of the pilgrim and the politically committed tourist is characterized by distance, impermanence, desire, contestation, and the entwinement of the material and the spiritual. The wealth of historical Christian and Western narratives/images of the Holy Land, the short duration of pilgrimage, the encounter with otherness, the entextualization of sites, and the semiotic nature of tourism all open a gap between the perceptions of pilgrims and those of 'natives'. Although the intertwining of symbolic condensation, legitimation, and power makes these Holy Land sites extremely volatile, many pilgrimages sidestep confrontation with the Israeli-Palestinian conflict as inimical to the spirit of pilgrimage. A comparative view of the practices of contemporary Holy Land pilgrims demonstrates how communitas and conflict, openness and isolation are constantly being negotiated.
Voice and the Transpositions of History in Religious Zionist Pilgrimage
Alejandro I. Paz
This article examines how Elad, a religious Zionist settler group, attempts to reanimate biblical tales by transposing biblical text as part of tours for Jewish visitors to the City of David archaeological site in East Jerusalem. Since the early 1990s, Elad has created controversy by settling in the Palestinian neighborhood of Silwan, provoking criticism from Israeli archaeologists and peace activists. In an effort to avoid 'politics' during tours, the group emphasizes a now globalized historicist reading of the Bible, an interpretation popularized by archaeology over the last century and a half. The article considers how transposition from this historicist reading into the here and now is a rhetorical device used to create a biblical realism that does not yet exist in the contested landscape. However, rather than producing an erasure of the Palestinian presence, and in contradiction to the professed desire to refrain from politics, I show that the very communicative situation and multiple framings for producing this biblical realism inevitably remind visitors of the contemporary context.
public life was very similar in scope to the Fascist movement, insofar as both were moved by a desire to “conquer the state” (see Gramsci  1978: 220–224 ). Gramsci's analysis is perhaps nowhere better supported than in the relationship of the