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Steven Brooke, Dafne Accoroni, Olga Ulturgasheva, Anastasios Panagiotopoulos, Eugenia Roussou, Francesco Vacchiano, Jeffrey D. Howison, Susan Greenwood, Yvonne Daniel, Joana Bahia, Gloria Goodwin Raheja, Charles Lincoln Vaughan, Katrien Pype, and Linda van de Kamp

the main theories that constitute part of the argument. From Durkheim to Whitehouse and from ritual theory to ontological and neuroanthropological approaches, Bull and Mitchell provide an eloquent explanatory model of the book’s theoretical basis

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Ayse Serap Avanoglu, Diana Riboli, Juan Javier Rivera Andía, Annalisa Butticci, Iain R. Edgar, Matan Shapiro, Brooke Schedneck, Mark Sedgwick, Suzane de Alencar Vieira, Nell Haynes, Sara Farhan, Fabián Bravo Vega, Marie Meudec, Nuno Domingos, Heidi Härkönen, Sergio González Varela, and Nathanael Homewood

deconstruction in Derrida and Ibn ‘Arabi. Laura Marks (2010) suggests an enfolding (immanent, contracting) and unfolding (expanding in time and place) model of history that explains interconnectedness and variety in manifestation. She draws mainly on theories

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Eileen Barker

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

government and other sources of funding, and in the face of repeated attacks and legal challenges, is extraordinary. It is a model of how academic research can interface with both governmental and non-governmental bodies, as well as with the general public. 2

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Assessing Ritual Experience in Contemporary Spiritualities

The Practice of ‘sharing’ in a New Age Variant of Umbanda

Viola Teisenhoffer

participants, a fruitful line of analysis is the mechanism of ‘ritual refraction’, which Houseman (2007 , 2010 ) identifies as a distinctive feature of these new forms of ritualization, which also characterize Neo-Paganism. According to this model, these

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Jeanne Favret-Saada’s Minimal Ontology

Belief and Disbelief of Mystical Forces, Perilous Conditions, and the Opacity of Being

Theodoros Kyriakides

Magic .” Pp. 237 – 268 in Kinship and Beyond: The Genealogical Model Reconsidered , ed. Sandra Bamford and James Leach . New York : Berghahn Books . Viveiros de Castro , Eduardo . 2012 . “ Immanence and Fear: Stranger-Events and Subjects in

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Religious Tourism

Analytical Routes through Multiple Meanings

Emerson Giumbelli

Translator : Jeffrey Hoff

the Chinese State . Lanham, MD : Rowman & Littlefield . Rinschede , Gisbert . 1992 . “ Forms of Religious Tourism .” Annals of Tourism Research 19 : 51 - 67 . 10.1016/0160-7383(92)90106-Y Ron , Amos S. 2009 . “ Towards a Typological Model of

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Kosher Biotech

Between Religion, Regulation, and Globalization

Johan Fischer

. 1990 . “ Kosher Certification of Vinegar: A Model for Industry/Rabbinical Cooperation .” Food Technology 44 ( 7 ): 90 – 93 . Regenstein , Joe M. , and Carrie E. Regenstein . 1991 . “ Current Issues in Kosher Foods .” Trends in Food Science

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Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt, and Joan Wallach Scott

, with the Netherlands developing a model of managing religious pluralism, called ‘pillarization’, which led to the formation of public spheres that were very much dominated by confessions and ideological orientations (schools, broadcasting companies, and

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Ann Grodzins Gold

Ann Grodzins Gold, Bhrigupati Singh, Farhana Ibrahim, Edward Simpson, and Kirin Narayan

ethno-history of the changing physical and moral ecology of Rajasthan. This is a model of empathetic and in-depth ethnography, its results communicated with an uncommon grace. Where do Goldman and Eaton and Trautmann and Zelliot and Gold figure in the

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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

Elisha works mentioned earlier show how applicable the standard post-Durkheimian ethical model is.) But there are ways of fixing values that allow Durkheim to come in again through the back door. That back door is, in short, a tendency for populations to