the past, had been missing until Schmidt’s study. Schmidt’s main argument is that the Virgin of Charity is a potent, multi-vocal symbol through which Cubans have created notions of nationalism, race, and politics that have helped to make sense of their
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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
Winnifred Fallers Sullivan
sacrilegious transgression of the sacred space of Russian Orthodoxy, but as the violation of a civic space of a certain Russian nationalism, one that in many ways is quite secular. The Cathedral of Christ the Saviour is not a diocesan church but a monument
Introduction
Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference
Jeremy F. Walton and Neena Mahadev
ironically strengthen the asymmetrical power of majoritarian Sinhala nationalism. Islamic institutions in the Balkans have become sites for a new minority politics of recognition that could not have been anticipated in socialist Yugoslavia. In each of these
Jeremy F. Walton and Piro Rexhepi
-socialist Serbian and Macedonian nationalism, and the ongoing legacies of the governance of Islam in the Habsburg and Yugoslav eras. 8 In this section, we trace the parallel trajectories of the Islamic Community of Kosovo (Bashkësia Islame Kosovës, BIK) and the
From the Throes of Anguished Mourning
Shi‘i Ritual Lamentation and the Pious Publics of Lebanon
Fouad Gehad Marei
, violence, governance, pluralism, nationalism ( Geertz 1973: 30) . Moreover, I share the viewpoint that the entrainment of emotional states through ritualized interactions is a fundamental mechanism of social life ( R. Collins 2004 ). Therefore, I understand
Post-war Blood
Sacrifice, Anti-sacrifice, and the Rearticulations of Conflict in Sri Lanka
Neena Mahadev
Sinhala people. This racialized conception of ethnos combines with the political-cosmological principles evident in vernacular forms of Sinhala Buddhist nationalism. Anthropologists and historians of Theravāda Buddhism have pointed to the cosmological
Valentina Napolitano
Anderson's thesis, Criollo nationalism in the Americas (and Mexico in particular) was also sacralized, rather than secularized, through its belief that all people, regardless of place of birth, were children of the same blood of Christ ( Lomnitz-Adler 2001
A Ritual Demystified
The Work of Anti-wonder among Sufi Reformists and Traditionalists in a Macedonian Roma Neighborhood
Galina Oustinova-Stjepanovic
.” Nationalities Papers: The Journal of Nationalism and Ethnicity 33 ( 4 ): 547 – 567 . 10.1080/00905990500354046 Clarke , Morgan . 2014 . “ Cough Sweets and Angels: The Ordinary Ethics of the Extraordinary in Sufi Practice in Lebanon .” Journal of the
Invisible Veterans
Defeated Militants and Enduring Revolutionary Social Values in Dhufar, Oman
Alice Wilson
Sultan Said, these revolutionaries—as elsewhere ( Scott 1979 )—participated for different reasons. Motivations ranged from independence for Dhufar to Arab nationalism and Marxism. The Marxists assumed leadership in 1968 under the title of the People
Sacred Spaces and Civic Action
Topographies of Pluralism in Russia
Melissa L. Caldwell
. “ Built with Gold or Tears? Moral Discourses on Church Construction and the Role of Entrepreneurial Donations .” In Zigon 2011 , 191 – 213 . Kornblatt , Judith D. 1999 . “ ‘Christianity, Antisemitism, Nationalism’: Russian Orthodoxy in a Reborn