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Rematerializing Martyrs and the Missing Soldiers of the Iran-Iraq War

Sana Chavoshian

spirituality’ is Behrooz Ghamari-Tabrizi's (2016) Foucault in Iran . 2 On the dynamics of transcendental and intersubjective affinities with Shi‘i saints among women, see Edith Szanto's (2012) “Following Sayyida Zaynab” and Chavoshian's (forthcoming

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Talal Asad

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

unsettling of the anthropological subject, and through her, the epistemological realm wherein she is located. But whereas for someone like Ingold this transformation is achieved through an intersubjective relationship achieved in the process of participant

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The Generative Power of Political Emotions

Mette-Louise Johansen, Therese Sandrup, and Nerina Weiss

important to us” ( Goodenough 1997: 6 ). We concord with these authors that the emotion emerges in the intersubjective field, as it only occurs when infringed by others, and is most explicitly expressed and experienced when collectively shared. The

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Achieving the Ordinary

Everyday Peace and the Other in Bosnian Mixed-Ethnicity Families

Keziah Conrad

achievement shadowed by other possibilities, the outcome of careful intersubjective work. I draw on the Conversation Analysis tradition, including the work of Harvey Sacks (1984) , who argued that we should think not of ordinary people but of people who are

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Christianity and the City

Simmel, Space, and Urban Subjectivities

Anna Strhan

This article examines the growing scholarly interest in urban religion, situating the topic in relation to the contemporary analytical significance of cities as sites where processes of social change, such as globalization, transnationalism, and the influence of new media technologies, materialize in interrelated ways. I argue that Georg Simmel's writing on cities offers resources to draw out further the significance of “the urban” in this emerging field. I bring together Simmel's urban analysis with his approach to religion, focusing on Christianities and individuals' relations with sacred figures, and suggest this perspective opens up how forms of religious practice respond to experiences of cultural fragmentation in complex urban environments. Drawing on his analysis of individuals' engagement with the coherence of God, I explore conservative evangelicals' systems of religious intersubjectivity to show how attention to the social effects of relations with sacred figures can deepen understanding of the formation of urban religious subjectivities.

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Co-constituting Bodyguarding Practice through Embodied Reflexivity

Methodological Reflections from the Field

Paul Higate

researcher, and the trainee cohort. In paying attention to the intersubjective dynamics of this particular research, we are reminded that security is rarely—if ever—the preserve of the individual but rather is relational, embodied, and ultimately engages a

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Moral Thresholds of Outrage

The March for Hrant Dink and New Ways of Mobilization in Turkey

Lorenzo D’Orsi

disposition through which individuals and groups negotiate their sense of events, their threshold of good and evil, and their positionality in a wider social context ( Goodenough 1997 ). Hence, its study is basically a study on intersubjectivity, which also

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Ethnographies of Private Security

Erella Grassiani and Tessa Diphoorn

embodied dimension of intersubjectivity that is lacking in many fields outside of anthropology. Erika Robb Larkins also focuses on “embodied security work,” reflecting on her own embodied approach to understanding security practices in Rio de Janeiro

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To Be or Not to Be a Hero

Recognition and Citizenship among Disabled Veterans of the Sri Lankan Army

Matti Weisdorf and Birgitte Refslund Sørensen

on the past ( De Silva 2009: 89 ; Hartley 2013: 181 ), as well as occasions for the disclosure of temporal orientations and imagined futures that people entertain. Conversations, thus, were portals to the intersubjective worlds of the interlocutors

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The Many Layers of Moral Outrage

Kurdish Activists and Diaspora Politics

Nerina Weiss

movements, public mobilization, and protest is that of moral outrage ( Scheff 1994 , Peters 2012 , Jasper 1997 ). Moral outrage is a political emotion ( Hage 2009 ). It occurs in the intersubjective field and is collectively shared (Johansen et al., this