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The White Cotton Robe

Charisma and Clothes in Tibetan Buddhism Today

Magdalena Maria Turek

point of departure in many discussions of sainthood and charisma in Buddhist contexts has been an analysis of the original concept of ‘charisma’ as conceived by Max Weber ([1922] 1980: 654) . Thus, Ray (1994: 422–423) critiques Weber for his

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Introduction

One Hundred Years of Anthropology of Religion

Ramon Sarró, Simon Coleman, and Ruy Llera Blanes

One could say that in 2012 the scientific study of religion, particularly in its anthropological form, has become one hundred years old. In 1912, Durkheim published The Elementary Forms of Religious Life, perhaps the most influential book in the social study of religion, and certainly in the anthropology of religion, of the entire twentieth century. But this was not the only seminal work published around a century ago. A little earlier than that, in 1909, Arnold van Gennep’s Les rites de passage inaugurated an interest in liminality and ritual that has accompanied our discipline ever since. That same year, Marcel Mauss wrote La prière, an unfinished thesis that started an equally unfinished interest in prayer, one of the central devotional practices in many religions across the globe. In 1910, Lévy-Bruhl published his first explicitly anthropological book, How Natives Think, a problematic ancestor of a debate about rationality and modes of thought that has accompanied anthropology and philosophy ever since. In 1913, Freud tackled the then fashionable topic of totemism in his Totem and Taboo. Around those early years of the century, too, Max Weber was starting to write about charisma, secularization, and rationalization, topics of enduring interest.

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Introduction

Legacies, Trajectories, and Comparison in the Anthropology of Buddhism

Nicolas Sihlé and Patrice Ladwig

cultural and social specificity and the micro-outlook on the diversity of local life-worlds also provoked some justifiable mistrust of grand-scale comparisons. Max Weber’s (1921) comparative survey of the economic ethic of the major world religions and

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The Religious Foundations of Capoeira Angola

The Cosmopolitics of an Apparently Non-religious Practice

Sergio González Varela

order to become more independent. As Max Weber (1978) reminds us, charismatic power is always fragile. It is unstable by nature because it depends on the personal efforts of an individual. Institutions or a bureaucratic system do not sustain it, and

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Christopher Howard and Wendelin Küpers

38, no. 4 (2011): 1535–1555; Scott A. Cohen, Tara Duncan, and Maria Thulemark, “Lifestyle Mobilities: The Crossroads of Travel, Leisure and Migration,” Mobilities 10, no. 1 (2015): 155–172. 12 Daniel H. Olsen, “Pilgrims, Tourists and Max Weber’s

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Portrait

Ann Grodzins Gold

Ann Grodzins Gold, Bhrigupati Singh, Farhana Ibrahim, Edward Simpson, and Kirin Narayan

studies as well as documentary films. We have been married almost 35 years, living in reasonable harmony, even though I remain, to use Max Weber’s often cited phrase, which I first heard from Milton Singer, ‘religiously unmusical’ (cf. Swedberg 1998: 256

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Portrait

J. D. Y. Peel

Marloes Janson, Wale Adebanwi, David Pratten, Ruth Marshall, Stephan Palmié, Amanda Villepastour, and J. D. Y. Peel

Edited by Richard Fardon and Ramon Sarró

application of the methodological principles of Max Weber.” It is therefore not surprising, even if exemplary, that Peel takes the core methodological lesson and intellectual agenda that arose from Aladura (a study of African independent churches) and used