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Stacy M. K. George

; Braunstein and Taylor 2017 ; Bunch 2010 ; Parker and Barreto 2013 ; Van Dyke and Meyer 2014 ). Some studies have highlighted the ideological variation within the Tea Party. For example, Scher and Berlet (2014: 100) contend that “the ideological themes

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Belonging in a New Myanmar

Identity, Law, and Gender in the Anthropology of Contemporary Buddhism

Juliane Schober

by a heightened awareness of religious identity, ethnic difference, and gender in a new nation that is in transition from a totalitarian state framed by Theravada Buddhist ideology to a democratic federation whose future will require embracing multi

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Michael Carrithers

Seriousness is achieved when a speaker effectively moves the audience according to his or her intentions. But seriousness is fragile and subject to countless vicissitudes, as illustrated in an encounter with the television evangelist Oral Roberts. I interrogate one of the means used to counter such vicissitudes-hyperbole. Hyperbole may include exaggeration and amplification of all kinds, and may be manifest in deeds as well as words. I first follow hyperbole through 9/11 and the competing ideologies of Salafi jihadists and the Bush administration to show how 'absolute metaphors' are enlisted hyperbolically. I examine too how epic narratives are created as a similar form of hyperbole. Finally, I show how sacredness, another allied form of hyperbole, is attributed to the Holocaust in present-day Germany. Throughout I argue, and illustrate, how anthropological writing is of necessity ironic, such that irony is better than 'cultural relativism' as an understanding of the anthropological enterprise.

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Rane Willerslev

How do we take indigenous animism seriously in the sense proposed by Viveiros de Castro? In this article, I pose this challenge to all the major theories of animism, stretching from Tylor and Durkheim, over Lévi-Strauss to Ingold. I then go on to draw a comparison between Žižek's depiction of the cynical milieu of advanced capitalism in which ideology as “false consciousness” has lost force and the Siberian Yukaghirs for whom ridiculing the spirits is integral to their game of hunting. Both know that, in their activity, they are following an illusion, but still they go along with it; both are ironically self-conscious about not taking the ruling ethos at face value. This makes me suggest an alternative: perhaps it is time for anthropology not to take indigenous animism too seriously.

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Erick White

phenomenon of spirit possession is not only more widespread, commonplace, and valued among Theravada Buddhists than classical anthropological models argue, it is also more deeply entangled with normative Buddhist ideology, ethos, and practice as well

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migration; media representations of religion, travel and tourism, including digi-pilgrimage; heritage, tourism and the cultural politics of religious representation; gender, sexuality and religious movements; religion and travel writing; ideological and

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Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt, and Joan Wallach Scott

, with the Netherlands developing a model of managing religious pluralism, called ‘pillarization’, which led to the formation of public spheres that were very much dominated by confessions and ideological orientations (schools, broadcasting companies, and

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Steven Brooke, Dafne Accoroni, Olga Ulturgasheva, Anastasios Panagiotopoulos, Eugenia Roussou, Francesco Vacchiano, Jeffrey D. Howison, Susan Greenwood, Yvonne Daniel, Joana Bahia, Gloria Goodwin Raheja, Charles Lincoln Vaughan, Katrien Pype, and Linda van de Kamp

-Arian’s investigation is much broader, and by considering seriously the ideological and political context of the late Nasser–early Sadat period, the story of the Brotherhood’s rise becomes much more contingent and much less preordained. As al-Arian shows, the 1967

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The Uncanniness of Missionary Others

A Discursive Analysis of a Century of Anthropological Writings on Missionary Ethnographers

Travis Warren Cooper

ideological and normative trappings of religion, frame their work in the name of scientific objectivity, advocate for the preservation of indigenous practices rather than their transformation (or eradication), and eventually establish their profession as a

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Jeanne Favret-Saada’s Minimal Ontology

Belief and Disbelief of Mystical Forces, Perilous Conditions, and the Opacity of Being

Theodoros Kyriakides

constitutes an important part of Yukaghir tradition and cosmology. As he contends, following Slavoj Žižek’s postmodern writings on ideology, the Yukaghirs “know very well that in conducting their ritual activities they are following an illusion. Still, they do