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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

Open access

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

Open access

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

Open access

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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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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(Dis)Connected Rail

Infrastructural Suspension and Phatic Politics in Romania

Adrian Deoancă

Abstract

The political force of infrastructures is often attributed to their functioning as designed, while their political afterlives remain underexplored. In this article, I explore ethnographically the phatic force of ruins of infrastructure, by dwelling on a liminal railroad segment in Romania that remains unrehabilitated many years after its breakdown. Such an open-ended state of suspension allows the isolation of infrastructure's political and affective dimensions. The Giurgiu- Bucharest railroad met its demise in 2005 in the wake of heavy floods, producing an infrastructural gap that impacts local mobility and unravels the postsocialist social contract. State authorities and citizens engage in tactics of remediation that, while unsuccessful in resuming traffic, maintain a sense of phatic connection that kindles nostalgia for the past and frustrates anticipation of the future. These tactics make the railroad a medium for hope and at the same time a symbol for the absolute impossibility of hope.

Free access

“It’s Being, Not Doing”

Hospitality and Hostility between Local Faith Actors and International Humanitarian Organizations in Refugee Response

Olivia J. Wilkinson

puts limitations on the full extent to which the guest can be made to feel at home. The concepts of absolute and conditional hospitality are respectively aligned with the Platonic ideal and then the distorted reality, with hostipitality manifesting

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Zootopia

Everything in Motion

Clio Andris and Juan Ruescas

somehow also economic. The gaps that open between the different scales of necessity are space for benefit. The animals’ differences in scale take on a new significance when in motion. Distances are absolute and shared by all—there is a single map of

Open access

Elena Fiddian-Qasmiyeh, Mette Louise Berg, and Johanna Waters

constituting it as the absolute opposite of “the North.” As noted by Fiddian-Qasmiyeh and Daley (2018: 22) , “Decoloniality demands a de-centering of global North knowledge through opening up spaces in Northern publications and through genuine collaborations

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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