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The Uncanniness of Missionary Others

A Discursive Analysis of a Century of Anthropological Writings on Missionary Ethnographers

Travis Warren Cooper

). 5 Ploeg (1990: 70–71) delineates a threefold typology to describe the correspondence between anthropologists and missionaries, including “reciprocity, identification (association) and independence.” But as we will see, matters are more complex and

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Around Abby Day’s Believing in Belonging

Belief and Social Identity in the Modern World

Christopher R. Cotter, Grace Davie, James A. Beckford, Saliha Chattoo, Mia Lövheim, Manuel A. Vásquez, and Abby Day

’ while we still have them. The ‘author meets critics’ session that led to this compilation took place in July 2014, a couple of months before the referendum on Scottish independence. 2 This, in turn, initiated an ongoing debate about national identities

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Portrait

Eileen Barker

Linda Woodhead, James T. Richardson, Martyn Percy, Catherine Wessinger, and Eileen Barker

NRMs and anti-cult movements alike. She could not win. Both sides wanted to co-opt her to their cause, and both found her resolute independence threatening. Barker remarks that her claim to be gathering neutral, reliable information was particularly

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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

nationalists. In each case, it is the independence of religion from nationalism, even as religion expresses an interest in state power, that seems to be the determining factor. Christian nationalism is taken up in other works, and Pentecostalism has seen this

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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

inception of colonial rule and the collapse of the Muslim elite; 1911, when Delhi was declared the imperial capital of British India; and finally 1947, which signified the independence and partition of India with the violence that ensued. Indeed, according

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Mindfulness and Hasidic Modernism

Toward a Contemplative Ethnography

Don Seeman and Michael Karlin

engaging ways to interest students in the traditional corpus of Chabad life and practice, some actors work with relative independence to innovate new ritual and therapeutic genres within a Chabad religious framework. Shimona Tzukernik is the founder of the

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Portrait

J. D. Y. Peel

Marloes Janson, Wale Adebanwi, David Pratten, Ruth Marshall, Stephan Palmié, Amanda Villepastour, and J. D. Y. Peel

Edited by Richard Fardon and Ramon Sarró

resulted from the influences described in the phrase here (see Peel 1987: 283 ). The upshot was to change a voice belonging to the 1930s era of indirect colonial rule into one acceptable to an immediate post-independence, nationalist sensibility. 16 This