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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

This is an article about eschatology, ressentiment , and Christian nationalism. It is also about the unfixed nature of the nationalist imagination, the mutability of the ethical form, and the consequences of the various masks that ethics takes. My

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The Ethics of Collective Sponsorship

Virtuous Action and Obligation in Contemporary Tibet

Jane Caple

a religious event or project. Examining emic perspectives on the ethics of kartik in different contexts (from monastic alms collection to community-led projects), I explore when, why, and how it is perceived as good, beneficial, problematic

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An Ethics of Response

Protestant Christians’ Relation with God and Elsewheres

Ingie Hovland

mission women in Norway thought they were doing. 7 The Protestant women I discuss associated response with obligation and agency, and I refer to this combination as an ‘ethics of response’. I do not think that this ethics of response is limited to this

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Afterword

The Elsewhere beyond Religious Concerns

Annalisa Butticci and Amira Mittermaier

humbled by the awareness that divinely sent dreams and other signs from the Elsewhere cannot be demanded but only invited. In her article “Dreams from Elsewhere,” Mittermaier (2012) reflects on an ethics of passion that emerges from her interlocutors

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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

“responsibility to respond” as expressed by early-twentieth-century Lutheran women in Norway. “An Ethics of Response” (Hovland), translates the Elsewhere into acts of response, tracking how the Protestant women during their monthly mission meetings attended to the

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Portrait

Talal Asad

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

a research ethos that emphasizes collaboration and reciprocation toward research participants ( Lassiter 2005 ). Asad's critique, however, pertains not only to the ethics of doing fieldwork; it also covers a broader set of epistemological inquiries

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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

five domains of mindfulness—temporality, affect, power, ethics, and selfhood—in part as a standard for her comparison of mindfulness in different countries. In Thailand, Burma, and Sri Lanka, she interviewed groups of monks at two monasteries as well as

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Kathleen M. Blee

Interpretive and ethical frameworks circumscribe how we study the perpetrators of politically motivated violence against civilian populations. This article revisits the author’s studies of two eras of white supremacism in the United States, the 1920s and 1980s–1990s, to examine how these were affected by four frameworks of inquiry: the assumption of agency, the allure of the extraordinary, the tendency to categorical analysis, and the presumption of net benefit. It concludes with suggestions on how scholars can avoid the limitations of these frameworks.

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Achieving the Ordinary

Everyday Peace and the Other in Bosnian Mixed-Ethnicity Families

Keziah Conrad

Porter (2012), like many others, suggest that the costs of this containment are borne unequally by women. 4 Das responds to Levinas's “grand vision” of ethics, in which the face of the other claims infinite responsibility from me. She asks, “What does

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Sacred Spaces and Civic Action

Topographies of Pluralism in Russia

Melissa L. Caldwell

). Significantly, the pluralistic dimensions of spatially enabled activism may in fact reveal shifting practices and ethics of political ideology that are more progressive and tolerant than may otherwise appear to outside observers. Acknowledgments An