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Remaking the Mosaic

Religious Leaders and Secular Borders in the Colonial Levant

Alexander D. M. Henley

The colonial view of Levantine society as a mosaic of religions established lasting precedents for communal self-governance and power sharing in modern states. Yet it ironically disguises the extent to which the region's religious geography was reimagined by colonial rule. Principles of religious freedom and minority rights combined with a perception of 'oriental religions' to create a unique and powerful place for religious leaders to govern. The borders that would define national societies in Palestine-Israel, Lebanon, and Syria also remade the boundaries by which the religious mosaic was structured. This article will highlight institutional change in the Maronite Christian and Sunni Muslim communities, showing how each reformulated its religious leadership in response to the creation and enforcement of Lebanon's borders with Palestine and Syria from 1920 to 1948. The 'traditional' religious leaderships of today are in no small part products of the same colonial 'lines in the sand' within which nations were formed.

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Ashley B. Lebner

This article begins by exploring why secular studies may be stagnating in anthropology. Contrary to recent arguments, I maintain that rather than widening the definition of secularism to address this, we should shift our focus, if only slightly. While secularism remains a worthy object, foregrounding it risks tying the field to issues of governance. I therefore suggest avoiding language that privileges it. Moreover, in returning to Talal Asad's 'secular', it becomes evident that care should be taken with the notion of 'secularism' to begin with, even if he did not emphasize this analytically. Conceiving of secularism as a transcendent political power, as Asad does, is not only a critique of a secularist narrative, but also a secularist truism itself that can potentially cloud ethnography if applied too readily. A way forward lies in carefully attending to secular concepts, as Asad suggests, and in exploring a version of secularity inspired by the work of Charles Taylor.

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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

housing the Robertson-affiliated Christian Broadcasting Network, it contains schools of law, communications, governance, and divinity. The grounds of Regent are particularly striking. Large, golf-course-like expanses of manicured grass surrounding a

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Jens Kreinath and Refika Sariönder

. Oxford : Oxford University Press . Erdemir , Aykan . 2004 . “ Incorporating Alevis: The Transformation of Governance and Faith–Based Collective Action in Turkey .” PhD diss. , Harvard University . Erman , Tahire , and Emrah Göker . 2000

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Bülent Diken

found a victim and you’re making the most of it. Stop harassing the poor man.” In a country polarized by Islamic governance, experimenting with varieties of Islamic neo-liberalism and neo-liberal Islamism, Hamdi is too easy a target for articulating a

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Kosher Biotech

Between Religion, Regulation, and Globalization

Johan Fischer

Antinomies of Audit: Opacity, Instability and Charisma in the Economic Governance of a Hooghly Shipyard .” Economy and Society 42 ( 3 ): 375 – 397 . Blech , Zushe Y. 2008 . Kosher Food Production . Ames, IA : Wiley-Blackwell . Brunsson , Nils

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Khaled Furani

inquiry into state governance to include the very formation of anthropological concepts and practices. As Lebner (2015: 66) states: “It was from the secular that secularism emerged, and it is to the secular that attention should turn.” Such introspection

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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

, multi-layered, and quite personal ethnography. Building from his previous work on ‘Christian citizenship’ ( O’Neill 2009 ) and his interest in tracing how new forms of Christianity, governance, space, and ethics have emerged in relation to one another in

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Around Abby Day’s Believing in Belonging

Belief and Social Identity in the Modern World

Christopher R. Cotter, Grace Davie, James A. Beckford, Saliha Chattoo, Mia Lövheim, Manuel A. Vásquez, and Abby Day

, and governance. In 2008, as part of my ESRC Postdoctoral Fellowship, I organized a study day with Simon Coleman for the British Sociological Association’s Sociology of Religion Study Group, inviting international scholars to consider “Broadening the