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Afterword

The Elsewhere beyond Religious Concerns

Annalisa Butticci and Amira Mittermaier

forms, bodies, feelings, and practices, temporarily dissolves Catholic regimes of absolute truth and socio-religious hierarchies. In the Elsewhere, Pentecostals who live on the margins of Italian society craft their individual and collective political

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Albert I. Baumgarten

2001: 1978–1979 ) and to priestly hair after the death of a relative by Susan Niditch (2008: 106–107 ; see Olyan 2008: 6–7 ). However, Olyan also noted that the connection between wholeness and holiness was not absolute or unique in the Bible. Beauty

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An Ethics of Response

Protestant Christians’ Relation with God and Elsewheres

Ingie Hovland

of religion, it has been used as an analytical lens in other fields, such as a strand of Protestant theological ethics that sees humans as being ‘in response’ to a God characterized by absolute sovereignty (e.g., Niebuhr [1963] 1999 ) (a different

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Amy Binning

that, insofar as eschatology refers to the end and final judgment of humankind, Buddhism's cyclic regenerative understanding of temporality means that its endings are not an absolute end to the world but rather an end to the world as we know it. In

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Michael Carrithers

Seriousness is achieved when a speaker effectively moves the audience according to his or her intentions. But seriousness is fragile and subject to countless vicissitudes, as illustrated in an encounter with the television evangelist Oral Roberts. I interrogate one of the means used to counter such vicissitudes-hyperbole. Hyperbole may include exaggeration and amplification of all kinds, and may be manifest in deeds as well as words. I first follow hyperbole through 9/11 and the competing ideologies of Salafi jihadists and the Bush administration to show how 'absolute metaphors' are enlisted hyperbolically. I examine too how epic narratives are created as a similar form of hyperbole. Finally, I show how sacredness, another allied form of hyperbole, is attributed to the Holocaust in present-day Germany. Throughout I argue, and illustrate, how anthropological writing is of necessity ironic, such that irony is better than 'cultural relativism' as an understanding of the anthropological enterprise.

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Pentecostalism and Egalitarianism in Melanesia

A Reconsideration of the Pentecostal Gender Paradox

Annelin Eriksen

/unity is the heart of the nation Long north kasem south/from north to south Long east kasem west/from east to west Yumi joen tru long Jisas Kraes/we join in Jesus Christ This is of course not an absolute distinction between the local churches and the

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Belonging in a New Myanmar

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

Juliane Schober

, as endemic to Myanmar’s nation-building efforts, they have been justified by a powerful Buddhist discourse that draws distinctions between ‘us’ and ‘them’ in absolute, moral terms. While religions make claims about transcendent and universal meaning

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Khaled Furani

intentional and inadvertent, the purge of theology from anthropological reason has been far from absolute. I argue that rather than non-existent, the relation between anthropology and theology is complex and vital, whereby the former ‘forgets’ yet is enabled

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Bülent Diken

an absolute beginning. What is sacralized can then be profaned. If parrhesia has been captured by religion, it can also be reappropriated. With Foucault, therefore, we can imagine a profaned form of political spirituality that is not reducible to

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Made in Nigeria

Duress and Upwardly Mobile Youth in the Biography of a Young Entrepreneur in Enugu

Inge Ligtvoet

that absolute certainty is not the aim of an ethnography; the objective is to find relative, plausible answers to our questions, knowing fully well that we risk being wrong at times ( Leavitt 1996: 532 ). This article is based on ethnographic data I