The link between US evangelicalism, Zionism, and Middle East policy is well documented, as is its refraction through Christian tourism/pilgrimage in Israel-Palestine. However, the scholarly focus on political Zionism oversimplifies how American Christian pilgrims, mostly older women, actually construe the experience: they see contemporary politics as unrelated, and even antithetical, to the trip's spiritual goals. Building on Liisa Malkki's notion of 'tranquilizing' symbols, this article shows how pilgrims draw on broadly moral cultural tropes to quell political discussions, while still speaking in a moral register about Israelis and Palestinians. It explores how one especially powerful trope—the 'symbolic child'—is deployed during the trip. Tracing this image historically and ethnographically, I argue that pilgrims ground their reactions to Israeli-Palestinian conflict in symbolism with deep resonance for American women, which also speaks to how they engage in politics at home.
The Symbolic Child and Political Conflict on American Holy Land Pilgrimage
Voice and the Transpositions of History in Religious Zionist Pilgrimage
Alejandro I. Paz
This article examines how Elad, a religious Zionist settler group, attempts to reanimate biblical tales by transposing biblical text as part of tours for Jewish visitors to the City of David archaeological site in East Jerusalem. Since the early 1990s, Elad has created controversy by settling in the Palestinian neighborhood of Silwan, provoking criticism from Israeli archaeologists and peace activists. In an effort to avoid 'politics' during tours, the group emphasizes a now globalized historicist reading of the Bible, an interpretation popularized by archaeology over the last century and a half. The article considers how transposition from this historicist reading into the here and now is a rhetorical device used to create a biblical realism that does not yet exist in the contested landscape. However, rather than producing an erasure of the Palestinian presence, and in contradiction to the professed desire to refrain from politics, I show that the very communicative situation and multiple framings for producing this biblical realism inevitably remind visitors of the contemporary context.
An Interview with Juliano Fiori
Elena Fiddian-Qasmiyeh and Juliano Fiori
necessarily an epistemological project of deconstruction. But to contribute to a counterhegemonic politics, this project must move beyond the diagnosis of epistemicide to challenge the particular substance of European thought that has produced systems of
J. Harry Wray, Pedal Power: The Quiet Rise of the Bicycle in American Public Life (Boulder: Paradigm Publishers, 2008)
Jeff Mapes, Pedaling Revolution: How Cyclists are Changing American Cities (Corvallis: Oregon State University Press, 2009)
Zack Furness, One Less Car: Bicycling and the Politics of Automobility (Philadelphia: Temple University Press, 2010)
The Cosmopolitics of an Apparently Non-religious Practice
Sergio González Varela
problem of definition to a description of the practice and its political meaning. In it, I describe the substance of politics ethnographically by focusing on the expression of individual power and its links to magic and spirituality in capoeira. I argue
Jeremy F. Walton and Piro Rexhepi
, the United States, and the European Union. 1 Elementary political questions concerning the relationship between majority and minority religious communities and the modes of governance appropriate to religiously diverse societies follow from the social
Judith A. Nicholson and Mimi Sheller
invited contributors to rethink how unequal relations of power inherent in both mobility and race shape a racialized mobility politics. The articles that follow examine what Cotten Seiler has called the “racialization of mobility,” 2 meaning the ways in
A Case Study of Malmö
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.
Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin
situated at the socio-economic and political margin of Berlin's highly diverse religious landscape. In doing so, I wish to contribute to the discussion on “the methodological challenges when it comes to researching Elsewhere(s)” and how this might affect “a
Tracking the Anthropology of Human Rights and Religion
Kamari Maxine Clarke
This article explores the reality of translating or vernacularizing practices in relation to the politics of religion and the realities of faith. Taking violence as endemic to the processes of vernacularization and translation, the article articulates an analytic theory of religious faith—the way it is violated, often in the interest of making it legible within neo-liberal universalizing trends. Thinking about these realities involves understanding translations both as productive of cultural change and as manifestations of struggles over power. Many of these struggles are in the interstices among particular principles of individualism, secularism, legal rationality, and evidence. This article seeks to review the assumptions that emerge with these concepts and show their limits.