fashion. Their presuppositions about religion and Buddhism, their descriptive vocabularies and priorities, and their models of the central Buddhist actors and dynamics worth examining have maintained considerable influence. This is especially true for
Albert I. Baumgarten
distance and proximity management turned out, as Douglas recognized, to be more closely akin to her own mature project than [Valeri] recognized.” It is therefore fitting that Douglas turned to Valeri at the end of the preface as a model of how the research
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
contrary models of society and the contrary personal expectations of the people who … have rival relationships with that material thing. A thing is most likely to be called a fetish when it mediates the relationship between parties with very different or
American Street Preaching and the Rhythms of War
established links between conservative Christianity and militarized masculinity, shock and awe preachers model their speech on United States military doctrine, creating a second point of translation between ideological and linguistic rhythms. Tracing the
Protestant Christians’ Relation with God and Elsewheres
a type of speech and listening that evoked how people interact in a formal, public sphere. In many ways, LMF meetings were modeled on school classrooms, in which LMF members as teachers spoke with authority to an audience. They were also modeled on
eschatological beliefs and practices. The anonymous sponsor of the Georgia Guidestones admitted to an admiration for the unbending implacability of Stonehenge upon which he modeled his design ( Bridges 1981 ). Unlike the Guidestones, the flags, wheels, and
Talal Asad, Jonathan Boyarin, Fadil Nadia, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara
.1215/9780822374909 Schilbrack , Kevin . 2005 . “ Religion, Models of, and Reality: Are We Through with Geertz? ” Journal of the American Academy of Religion 73 ( 2 ): 429 – 452 . 10.1093/jaarel/lfi042 Smith , Jonathan Z. (1978) 1993 . Map Is Not Territory
This article raises questions about the study of secularism, from an anthropological perspective. It begins by discussing some general references in the literature on secularism and its counterpart in Latin languages, “laicity”. It then discusses the approach for defining secularism that privileges models and principles, and advocates for an analysis of the devices that produce forms of regulating the religious. The study of configurations of secularism is the outcome of a consideration of all these elements (models, principles, and devices), and has a strategic focus on ways of defining, delimiting, and managing the religious. Three cases are examined in order to illustrate this approach: France, the United States, and Brazil.
Religion and Revolution
Mark Juergensmeyer, Sidharthan Maunaguru, Jonathan Spencer, and Charles Lindholm
For some decades, the religious rebellion of the late-twentieth and early-twenty-first centuries was characterized by political violence, terrorism, and strident rhetoric. Then in 2011, the events collectively known as Arab Spring seemed to offer a new model: mass movements leading to democratic reform and electoral change. The elections of 2012 swept religious parties and leadership into office in Egypt, Tunisia, and Libya. Is this the face of the future of religious rebellion around the world?
The Anthropology of Contemporary Jewry
In recent decades, the ethnography of Jews and Judaism has followed the larger movement in cultural anthropology toward a focus on the margin—the cultural, geographical, and demographic borderlands where questions of group and individual identity are negotiated. The article explores this literature and the questions it raises about the nature of Jewish community and culture. It discusses three areas where marginality has had a particular resonance in Jewish ethnography. Studies of 'marginal Jews' focus on the periphery of traditional Jewish communities, people whose gender, ethnic, and sexual identities lie outside of local normative models. Studies of 'unexpected Jewries' explore a geographical periphery outside the few centers that dominate international Jewish culture and self-understanding. Studies of 'Jews in motion' examine transitional Jews—tourists, immigrants, refugees, and others who bridge the local contexts within which Jewish identities are constructed. These studies reveal Jewish culture to be much more complex, dynamic, and durable than social scientists and Jews themselves have often imagined it.