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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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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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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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Erin R. Eldridge

Coal was once deemed a means through which humans could distance themselves from nature and create a world of unending progress. The “fateful union of iron and coal,” as noted by Max Weber (quoted in Foster and Holleman 2012: 1646 ), fueled the

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Co-constituting Bodyguarding Practice through Embodied Reflexivity

Methodological Reflections from the Field

Paul Higate

research. Focusing on intercorporeality requires that ethnographers embark on a distinct research performance in ways that broaden and deepen Max Weber’s (2014) cognitively focused concept of verstehen . Attempts to place oneself in the shoes of the

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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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A Phone without Names

Distrust and Duress in Côte d’Ivoire

Kathrin Heitz-Tokpa

trust,” is trust in norms to do with how society functions, what counts, and how we interrelate with each other. 10 These four types of trust must be conceived of as ideal types, in the sense of Max Weber (1964) , and often overlap in real

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Migrant Residents in Search of Residences

Locating Structural Violence at the Interstices of Bureaucracies

Megan Sheehan

opportunities and well-being. Ethnographic research on the many instantiations of bureaucracy counters Max Weber’s (1978) depiction of the rational state by exploring the forms through which state power is enacted on vulnerable populations. Mitchell elaborates

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Navigating the Politics of Anxiety

Moral Outrage, Responsiveness, and State Accountability in Denmark

Mette-Louise Johansen

Suffering . Malden, MA : Blackwell . Cohen , Stanley . 2002 . Folk Devils and Moral Panics: The Creation of Mods and Rockers . London : Routledge . Diamant , Alfred . 1962 . “ The Bureaucratic Model: Max Weber Rejected, Rediscovered, Reformed .” In

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Adopting a Resistance Lens

An Exploration of Power and Legitimacy in Transitional Justice

Julie Bernath and Sandra Rubli

” ( Bellina et al. 2009: 3 ). This article is informed by Max Weber’s classic contribution to the sociological understanding of legitimacy since it relies on the notion of a subjective belief that gives “validity” to specific “orders” ( Cook 2003: 111