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Afterword

The Elsewhere beyond Religious Concerns

Annalisa Butticci and Amira Mittermaier

long history of travel accounts, or the long-standing desire to reach beyond the planetary horizon. The dream of a mission to Mars. Anything but the depressing here and now! At first sight, the Elsewhere is what is not here. It shares certain

Open access

Julián Antonio Moraga Riquelme, Leslie E. Sponsel, Katrien Pype, Diana Riboli, Ellen Lewin, Marina Pignatelli, Katherine Swancutt, Alejandra Carreño Calderón, Anastasios Panagiotopoulos, Sergio González Varela, Eugenia Roussou, Juan Javier Rivera Andía, Miho Ishii, Markus Balkenhol, and Marcelo González Gálvez

's historical account of the Christ Apostolic Church (CAC), arguably Nigeria's largest Pentecostal church, starts from the premise that Yoruba women's desire to become mothers pushes them to search for spiritual healing across the religious market. Since its

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Introduction

Elsewhere Affects and the Politics of Engagement across Religious Life-Worlds

Omar Kasmani, Nasima Selim, Hansjörg Dilger, and Dominik Mattes

furnishes believers with unilateral desires of communing with godly beings. If religious action in life or one's communication with divine realms is to serve mostly an afterlife or to connect to the Else where, it follows that the sense of being political

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Portrait

Talal Asad

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

've kept my copy of the book from that time). It was attractive to a teenager for its enormous simplicity about language and the world and for its enunciation of a method for sorting out sense from nonsense. But the desire to disassociate myself from the

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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

of engaging with the Elsewhere, and the third one revolved around my description of the church's relations to other religious groups and its immediate social surrounding, all three of them could essentially be read as reflecting the church's desire

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An Ethics of Response

Protestant Christians’ Relation with God and Elsewheres

Ingie Hovland

’ ( Engelke 2007 ). I have argued instead that Protestant Christians’ engagement with the transcendent is more accurately described as an unstable composite relation, that is, a relation made up of many moving strands. Christians’ desire for God to be present

Free access

Mette Louise Berg, Elena Fiddian-Qasmiyeh, and Johanna Waters

and policies have increasingly aimed to “control,” “manage,” “contain,” and “prevent” migration, the need for careful attention to migrants’ everyday practices, desires, aspirations, and fears is particularly urgent, as is the importance of situating

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Moving-with-Others

Restoring Viable Relations in Emigrant Gambia

Paolo Gaibazzi

to the ways in which would-be migrants cultivate a desire to leave, irrespective of whether they actually do so. Indeed, the interest in aspirations partly stems from the fact that the longing for migration is today increasingly dissociated from

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Notes around Hospitality as Inhabitation

Engaging with the Politics of Care and Refugees’ Dwelling Practices in the Italian Urban Context

Camillo Boano and Giovanna Astolfo

understanding of the complex entanglements of humanitarian dilemmas, refugees’ struggle for recognition and their desire for opacity. While it is impossible to completely avoid the use of terms such as integration and hospitality, given that they are deeply

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The Other Secular Modern

An Empirical Critique of Asad

Steve Bruce

Talal Asad explains the marginalization of religion in liberal democracies by invoking the modern state's desire to control. This paper argues that, in the Anglophone world, self-conscious secularism played little or no part in the secularization of public life. The expansion of the secular sphere was primarily an unintended consequence of actions by religious impositionists. Far from leading the promotion of the secular, the state had to be pressed by the demands of religious minorities to reduce the powers of established religion. The state provision of secular social services was usually a reaction to the inability of competing religious organizations to continue their provision. As this review of church–state relations in the UK, USA, Australia, Canada, and New Zealand shows, the reduction in the social power of religion owed more to the failure of Christians to agree than to a deliberately secularizing state.