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Paul-François Tremlett

In the autumn of 2011 and the spring of 2012, the Occupy London protests, informed by the ideal of a moral, territorially defined community, caught the imagination of British and global publics. For a short while, this moral imaginary was mobilized to contest some of the most glaring contradictions of the neo-liberal city. I argue that the Occupy protests in London registered a sense of public outrage at the violation of certain 'sacred' norms associated with what it means to live with others. More concretely, I contend that Occupy London was an experiment initiated to open out questions of community, morality, and politics and to consider how these notions might be put to work. These questions were not merely articulated intellectually among expert interlocutors. They were lived out through the spatially and temporally embodied occupation of urban space.

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Stacy M. K. George

cultural norms and rituals. Cultural norms and behaviors are considered a motivating force that comes with a toolkit of words, phrases, symbols, beliefs, and rituals that shape a strategy of action by defining what people want ( Swidler 1986 ). Culture

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Khaled Furani

—by marking exceptions to anthropology’s disciplinary norms and normality—has designated paths for modern anthropology to avoid and to follow, wittingly as well as unwittingly. However, today’s ‘hopeful journey’ of modern anthropology, which since its

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Erick White

of mounting criticisms in the 1970s and 1980s of symbolic and interpretive anthropology’s semiotic models, which envisioned culture as a set of shared ideas, obligatory norms, and customary behavior, anthropologists increasingly looked for dynamic

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The Ethics of Collective Sponsorship

Virtuous Action and Obligation in Contemporary Tibet

Jane Caple

, inappropriate, or even wrong. This reveals moral assumptions and concerns that relate not only to Buddhist norms and the personal ethics and efficacy of giving, but also to ideas about collective responsibility and the common good. Drops of (Non

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Around Abby Day’s Believing in Belonging

Belief and Social Identity in the Modern World

Christopher R. Cotter, Grace Davie, James A. Beckford, Saliha Chattoo, Mia Lövheim, Manuel A. Vásquez, and Abby Day

wear the hijab in Uganda, and this norm persisted into their first years as immigrant youth in Canada. It was tacitly understood that while hijab was doctrinally a wajib (compulsory) practice, it was socially sunnat (non-compulsory). 4 As the 1

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Ayse Serap Avanoglu, Diana Riboli, Juan Javier Rivera Andía, Annalisa Butticci, Iain R. Edgar, Matan Shapiro, Brooke Schedneck, Mark Sedgwick, Suzane de Alencar Vieira, Nell Haynes, Sara Farhan, Fabián Bravo Vega, Marie Meudec, Nuno Domingos, Heidi Härkönen, Sergio González Varela, and Nathanael Homewood

) woman and a ‘civilized’ Christian machi, she embodied the spirit of Rosa Kurin, a powerful thunder shaman of the past. Francisca, who during her life also challenged Mapuche gender roles and patriarchal norms with her unusual behavior and independency

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Ann Grodzins Gold

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

norms and rushed to the tea stall in the night. The men sitting there explained to me, calmly and firmly, that the child had a rash and that, therefore, her illness was due to Mataji, or the Mother, that is, the goddess of childhood rash diseases, Sitala

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Kosher Biotech

Between Religion, Regulation, and Globalization

Johan Fischer

Jacobsson 2000: 1 ). Busch (2000) argues that by stipulating norms for behavior and creating uniformity, standards are part of the ‘moral economy’ of the modern world, a relevant point when it comes to the emergence and expansion of kosher standards

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The Uncanniness of Missionary Others

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

Travis Warren Cooper

“the doctoral dissertation based on fieldwork was not yet the norm, and academically trained fieldworkers were still few in number, those who went out from the university to the field in the 1920s were confident that they were doing ethnography in a