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Vanessa Stjernborg, Mekonnen Tesfahuney, and Anders Wretstrand

This study focuses on Seved, a segregated and socioeconomically “poor” neighborhood in the city of Malmö in Sweden. It has attracted wide media coverage, a possible consequence of which is its increased stigmatization. The wide disparity between perceived or imagined fear and the actual incidence of, or exposure to, violence attests to the important role of the media in shaping mental maps and place images. Critical discourse analysis of daily newspaper articles shows that Seved is predominantly construed as unruly and a place of lawlessness. Mobility comprises an important aspect of the stigmatization of places, the politics of fear, and discourses of the “other.” In turn, place stigmatization, discourses of the other, and the politics of fear directly and indirectly affect mobility strategies of individuals and groups.

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The Elsewhere beyond Religious Concerns

Annalisa Butticci and Amira Mittermaier

We are all connected to multiple Elsewheres: the place(s) where we grew up, the place we would rather be, the places that haunt us, the places where the dead dwell, the sites of empire. Geographical Elsewheres can be a source of fear. In the wake

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Learning the Elsewhere of ‘Inner Space’

The Affective Pedagogy of Post-Secular Sufi Healing in Germany

Nasima Selim

! Question from participant: What about some real pain? Some kind of real illness? Rabeya: Real illness, yes! Question: Fear also? Rabeya: Fear as well … Fear, anxiety. What is important is that you do not take on the person who makes you afraid or with

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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

Deeper Life followers how to lead a God-fearing life, General Superintendent Kumuyi (2015: 314) demands that “the lifestyles of Christians are to be examples of moderation, not only in physical matters but also in matters of the spirit; not only in

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Albert I. Baumgarten

assistance was always profusely acknowledged. As she wrote, she feared “that if his second volume of the Anchor Bible Commentary on Leviticus is late my importunity has often caused delays” ( Douglas 1999: xii ). Milgrom's ‘second’ volume on Leviticus turned

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Amy Binning

increasingly a part of mainstream zeitgeist. Further, such fears are often expressed in terms that are markedly apocalyptic in their expression of a “crisis in cultural transmission” (ibid.: 18), instigated by globalization, neoliberalism, climate change, and a

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Ryan Goeckner, Sean M. Daley, Jordyn Gunville, and Christine M. Daley

Lakota prayer, saying “to bring a drum to these [protest] actions…was huge. You could see the fear in state officials when they [heard] that drum beat and people singing … that was huge.” 24 In many Indian cultures, including the Lakota, drums are

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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

biographies of Karl Marx and Sigmund Freud, Matory argues that processes of fetishization delineate not only those behaviors that the two famous intellectuals intended to describe, but also their own personal fears and aspirations, and, by extension, how the

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Talal Asad

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

so: she didn't abandon particular practices because she felt that the change wouldn't fit easily into the entirety of her life as a Muslim. The idea that her feelings of fear, reverence, love, and so forth were to be understood as ‘emotions’ and

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Places of Otherness

Comparing Eastleigh, Nairobi, and Xiaobei, Guangzhou, as Sites of South-South Migration

Neil Carrier and Gordon Mathews

view both of these neighborhoods with trepidation as well as with a degree of attraction: just as Kenyans both fear Eastleigh and buy goods in Eastleigh, so too many Chinese in Guangzhou view Xiaobei with apprehension as a site of developing