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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

representations of his congregation. My explanation that in the social sciences the term usually denotes symbolically charged, habitualized, and rule-bound performative practices of believers of any religious tradition, including Christianity and other Abrahamic

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

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

responds to a recent call in the anthropology of religion to move beyond the compartmentalized study of religious traditions—common in the anthropology of Islam and the anthropology of Christianity—and to explore religious phenomena comparatively across

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Albert I. Baumgarten

Assaf , and Yosef Kaplan , 71 – 86 . Jerusalem : Shazar . Brown , Peter . 1970 . “ Sorcery, Demons, and the Rise of Christianity from Late Antiquity into the Middle Ages .” In Witchcraft Confessions and Accusations , ed. Mary Douglas

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Amy Binning

not so uncommon at all among the initial cohort of Tarthang Tulku's students: Californian youth of the 1960s and 1970s, deeply familiar with, and yet disenfranchised with, their parents’ Christianity and coming to terms with a world that seemed to them

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From the Throes of Anguished Mourning

Shi‘i Ritual Lamentation and the Pious Publics of Lebanon

Fouad Gehad Marei

.1080/01438300008567139 10.1080/01438300008567139 Asad , Talal . 2003 . Formations of the Secular: Christianity, Islam, Modernity . Stanford, CA : Stanford University Press . 10.1515/9780804783095 Bell , Catherine . 1992 . Ritual Theory, Ritual Practice

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Ryan Goeckner, Sean M. Daley, Jordyn Gunville, and Christine M. Daley

of Euro-American interpretations of Lakota spirituality, including those of scholars who were/are heavily influenced (either personally or professionally) by Judeo-Christianity and Euro-American conceptions of religion, Lakota spirituality has often

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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

locate them, and—as developments in the anthropology of Christianity suggest—there are also many paths to get there. But one path starts at Virginia Beach, Virginia. While there are many fine lodging establishments in this city, if you are going to be

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Stacy M. K. George

the movement draws upon include libertarianism, apocalyptic Christianity, nativism, and white supremacy.” Parker and Barreto (2013: 158) remind us that the Tea Party’s reactionary politics have political consequences that result in the acceptance or

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Mariske Westendorp, Bruno Reinhardt, Reinaldo L. Román, Jon Bialecki, Alexander Agadjanian, Karen Lauterbach, Juan Javier Rivera Andía, Kate Yanina DeConinck, Jack Hunter, Ioannis Kyriakakis, Magdalena Crăciun, Roger Canals, Cristina Rocha, Khyati Tripathi, Dafne Accoroni, and George Wu Bayuga

another materialized. In an indirect way, it shows the global nature of Christianity. More information on these sites can be found in the section entitled “Tours.” Here, narrative descriptions of visits to different sites are presented, together with

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Pentecostalism and 'National Culture'

A Dialogue between Brazilian Social Sciences and the Anthropology of Christianity

Cecília L. Mariz and Roberta B.C. Campos

This article aims to show how the hegemonic interpretation of Pentecos- talism in Brazil has difficulty recognizing changes caused by these churches to 'local' cultures. We argue that this tendency can be explained by a widespread adherence to structuralist theories of society combined with an unwillingness to accept the reimag- ining of a national culture historically built up by Brazilian social science. We suggest that the Universal Church of the Kingdom of God has been the Pentecostal church most studied by Brazilian researchers because it provides a powerful means to indicate the strength of 'Brazilian culture'. Through our analysis of more recent studies, we point out the salience of these debates to wider questions relating to the emergent anthropology of Christianity, concluding that since neither discontinuities nor continuities can be denied in the field, the focus on one or the other dimension should be seen as a methodological choice rather than an orientation specifically arising from empirical observation.