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Marla Frederick, Yunus Doğan Telliel, and Heather Mellquist Lehto

.1215/9781478002031 Barber , Daniel Colucciello . 2011 . On Diaspora: Christianity, Religion, and Secularity . Eugene, OR : Cascade Books . Beliso-de Jesús , Aisha . 2013 . “ Religious Cosmopolitanisms: Media, Transnational Santería, and Travel between the United

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Finbarr Barry Flood and Jaś Elsner

. Philadelphia : University of Pennsylvania Press . 10.9783/9780812202960 Noyes , James . 2013 . The Politics of Iconoclasm: Religion, Violence and the Culture of Image-Breaking in Christianity and Islam . London : I.B. Tauris . 10.5040/9780755624515 O

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Jens Kreinath and Refika Sariönder

are our own. NOTES 1 Alevis identify themselves as followers of the way of Caliph Ali, Prophet Muhammad’ s cousin and son–in–law, and his adherents. Some European and American scholars try to find the origins of Alevis in Christianity (see Dressler

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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

Reasons of Power in Christianity and Islam . Baltimore : Johns Hopkins University Press . Blanes , Ruy Llera , and Diana Espírito Santo , eds. 2014 . The Social Life of Spirits . Chicago : University of Chicago Press . Blanes , Ruy Llera , and

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Jeremy F. Walton and Piro Rexhepi

are multiple reasons for this contrast. Despite Croatia's historical legacy as the ‘Bulwark of Christianity’ (Antemurale Christianitatis) 20 against Ottoman Islam and the prominent, antagonistic role played by the Ottomans in national myths

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Belonging in a New Myanmar

Identity, Law, and Gender in the Anthropology of Contemporary Buddhism

Juliane Schober

of Religion: Discipline and Reasons of Power in Christianity and Islam . Baltimore : Johns Hopkins University Press . Brass , Paul R . 1997 . Theft of an Idol: Text and Context in the Representation of Collective Violence . Princeton, NJ

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A Ritual Demystified

The Work of Anti-wonder among Sufi Reformists and Traditionalists in a Macedonian Roma Neighborhood

Galina Oustinova-Stjepanovic

reading, the answer is ‘no’. Matt Tomlinson (2017) develops a notion of anti-wonder in the context of missionary encounters between Protestant Christianity and religious traditions in Oceania. Those encounters were premised on iconoclastic actions taken