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Pentecostalism and Egalitarianism in Melanesia

A Reconsideration of the Pentecostal Gender Paradox

Annelin Eriksen

, being a system of differentiation based (usually) on the binaries of femininity and masculinity, can create basic unities in everyday life, while taking on other encompassing qualities in ceremonial life. Let us now turn to Christianity, in particular

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

racialized and gendered other. Christianity is mainly discussed in its entanglement with secularism. Scott points out that European Christianity is white and therefore a racialized construction. Yet her analysis motivates further investigation of how multiple

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On Knowing Faith

Theology, Everyday Religion, and Anthropological Theory

Joel Robbins

or in spite of them. As it happens, I never did that study. A different kind of anthropological ignorance then prevalent about the extent and nature of the global spread of Christianity meant that neither I nor any of the anthropologists who had

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The Uncanniness of Missionary Others

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

Travis Warren Cooper

, agendas that ultimately derive from questions of ‘good’ versus ‘bad’ religion (or ‘natural’ versus ‘revealed’, and so on). Partially constituted by intellectualist travelers influenced by Christianity ( Douglas 1966 ; McGrane 1989 ), and encountering

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Movements PentecoStudies offers a distinctly interdisciplinary forum for the study of Pentecostal and Charismatic Christianity worldwide. The journal’s principal editor is Allan Anderson (University of Birmingham), and its reviews editor is Jörg Haustein

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Khaled Furani

generally bestowed. Douglas herself, raised in a convent, found use for various theological sources on Hebrew scriptures and medieval Christianity in her Purity and Danger , and her Thomas Aquinas Lecture serves as a foundation for her iconic work, Natural

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Winnifred Fallers Sullivan

Muslims, but also by Buddhist Sinhalese, has become the site for a majoritarian-nationalist polemic on behalf of the ‘bio-moral superiority’ of modernist Buddhism in relation to Hinduism, Islam, and Christianity, and even for what she terms violent “anti

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Jack Hunter, Annelin Eriksen, Jon Mitchell, Mattijs van de Port, Magnus Course, Nicolás Panotto, Ruth Barcan, David M. R. Orr, Girish Daswani, Piergiorgio Di Giminiani, Pirjo Kristiina Virtanen, Sofía Ugarte, Ryan J. Cook, Bettina E. Schmidt, and Mylene Mizrahi

or external to the person. This is not a core element of the diagram. The identification of this pattern in the diagram is interesting for the anthropology of Christianity where, for some time, the discussion of individualism has been essential (see

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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

tracing how new forms of Christianity, governance, space, and ethics have emerged in relation to one another in the urban crucible of nation-rebuilding schemes in Guatemala City, Secure the Soul extends O’Neill’s intriguing project to consider the

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Bülent Diken

force in the modern economy, for capitalism and Christianity are structurally bound together. What links them is articulated in social theory as the notion of guilt or debt. Seen in this prism, not only has capitalism found support in religion, but it