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Antonius C. G. M. Robben

on culturalism due to their neglect of visual learning, training, and disciplining ( Grasseni 2007 ). Human vision is certainly a historical, social and cultural construct, and sight is generally intertwined with other senses, but when all is said and

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Co-constituting Bodyguarding Practice through Embodied Reflexivity

Methodological Reflections from the Field

Paul Higate

with them, in part because they viewed my common British heritage with the instructors as a potentially useful learning resource. I became an informal interlocutor between trainee and instructor; fellow students would often ask me to decode the esoteric

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Amanda J. Reinke

( Merry 2016 ). Bureaucracies pervade the globe: fields that once relied on kinetic learning (learning by doing) now require professional training, certificates and degrees, and unpaid internships (see Graeber 2015 ). Ideals, such as the alternative

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Assessing Ritual Experience in Contemporary Spiritualities

The Practice of ‘sharing’ in a New Age Variant of Umbanda

Viola Teisenhoffer

transmission and learning of ritual procedures and cosmological knowledge, the power relationships and issues of authority that they imply, and the reproduction of the group through discipleship. However, it is not so much because they may eventually deepen and

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The Social Life of Contentious Concepts

Ronald S. Stade

, however, social immersion and learning a language are necessary to understand the meanings of concepts and to realize that the meaning of key concepts tends to be contested and how concepts are instrumentalized in political conflicts. Different people

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The Religious Foundations of Capoeira Angola

The Cosmopolitics of an Apparently Non-religious Practice

Sergio González Varela

groups shared during my fieldwork was the lengthy and ascetic process that individuals must experience in order to become mestres . This method, which involves many years of training and learning, hinders the possibility of standardized rituals with

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Erick White

within traditional forms of artistic and esoteric learning. Thailand is also home to possession as a Buddhist vocation of professionalized oracles. This modality of possession involves extended, intimate submission to high-status, morally virtuous deities

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Ann Grodzins Gold

Ann Grodzins Gold, Bhrigupati Singh, Farhana Ibrahim, Edward Simpson, and Kirin Narayan

, and I revisited this incident in my memory more than once. I came to realize that even seasoned scholars might travel to India repeatedly—learning from the educated elite or working in the archives—and remain not only removed from the kinds of human

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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

, Amiria J. M. 2014 . “ Transforming Translations (Part 2): Addressing Ontological Alterity .” HAU: Journal of Ethnographic Theory 4 ( 1 ): 155 – 187 . 10.14318/hau4.1.006 Severi , Carlo . 2007 . “ Learning to Believe: A Preliminary Approach .” Pp

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Jens Kreinath and Refika Sariönder

, including ruptures and irritations, as adaptive measures for ritual learning. This analysis is intended to reveal how members of the Alevi community adjust and negotiate their practices in situ . In the conclusion, we will assess the theoretical