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Talal Asad

Talal Asad, Jonathan Boyarin, Nadia Fadil, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara

abroad. Gil Anidjar (2008) has traced an aspect of this in his important book Semites: Race, Religion, Literature . At least since the nineteenth century, when the biological sciences acquired their disciplinary independence and prestige, and when

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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

‘traditional’” ( Meyer 1998: 317) . In other words, taking up “the language of modernity as it spoke to Africans through colonialization, missionization, and, after Independence, modernization theory” (ibid.), the ideology creates conspicuous boundaries between

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Weapons for Witnessing

American Street Preaching and the Rhythms of War

Kyle Byron

terrorism. The phrase continued to gain traction, appearing on hot sauce bottles, Independence Day firework tents, and even academic publications (see, e.g., Eekelen et al. 2004 ). González et al. (2019: 2) refer to this process as ‘merchandizing’ war

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Laborers, Migrants, Refugees

Managing Belonging, Bodies, and Mobility in (Post)Colonial Kenya and Tanzania

Hanno Brankamp and Patricia Daley

, migration regimes in the two neighboring countries are especially noteworthy, because they share a history of British colonial rule, both transitioned into postcolonial one-party states, yet chose diverging developmental paths after independence (2007: 2

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Belonging in a New Myanmar

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

Juliane Schober

-building projects after independence that linked modernization with Buddhist soteriology. Contemporary Buddhist formations in Myanmar are also informed by past genealogies and by conventional communications networks associated with print culture. New communications

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Sabina Barone and Mehdi Alioua

between North and Sub-Saharan Africa, but also because of Africans themselves. There was a very clear break that occurred at the time of independence. For North Africa, Pan-Arabism is the dominant ideology that has enabled a sense of belonging and has

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Listening with Displacement

Sound, Citizenship, and Disruptive Representations of Migration

Tom Western

Athens as an aural borderland. Eleni Bastéa (2000) traces the “orchestration” of the city following its installation as capital upon Greek independence from Ottoman rule in the 1830s. This orchestration was an attempt to construct homogenous national

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Ritual Tattooing and the Creation of New Buddhist Identities

An Inquiry into the Initiation Process in a Burmese Organization of Exorcists

Bénédicte Brac de la Perrière

new lay Buddhist associations to place moral precepts ( thila , P. sîla ) at the center of Buddhist practice ( Turner 2014: 88 ), rather than religious donation ( ahlu , P. dâna ). Post-independence nationalist historians have qualified this general

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Jeremy F. Walton and Piro Rexhepi

actors in a new political context. The BIK, like all other public institutions in Kosovo after 1989, operated underground—holding elections, appointing imams, and running educational institutions. From 1993, the year of its independence, until the war in

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Pentecostalism and Egalitarianism in Melanesia

A Reconsideration of the Pentecostal Gender Paradox

Annelin Eriksen

is often a noticeable emphasis on independence and the achievement of national unity. These churches usually have an explicit political agenda (see Eriksen 2009 ). In the more internationally oriented churches of the Pentecostal kind, this political