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The Religious Foundations of Capoeira Angola

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

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Pentecostalism and Egalitarianism in Melanesia

A Reconsideration of the Pentecostal Gender Paradox

Annelin Eriksen

Unity Yu we yu tri be yu wan/you who are three but one Mekem Mifala I kam wan/make us become one Blong mifala I save mekem wok blong yu/so we can work with you Unity hemi paoa blong jos/Unity is the power of the church Unity hemi hat blong wan nation

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Talal Asad

Talal Asad, Jonathan Boyarin, Nadia Fadil, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara

understand power one has to go beyond the sovereign state, I decided to turn to Hobbes on secular sovereignty and Locke on religious toleration. Rereading them together, these seventeenth-century writers helped me understand why the state's definition of the

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The Personal and the Political

Simon Coleman and Sondra L. Hausner

transhistorical views of religion, revealed the power dynamics behind practices of translation, anatomized secular forms of critique, and had an impact on the reformation of both Buddhist and Religious Studies. The warmth and engagement of these pieces are

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The Elsewhere beyond Religious Concerns

Annalisa Butticci and Amira Mittermaier

Roman Catholic aesthetic power for their own spiritual ends. In particular, they use what sustains Roman Catholic religious power and Italian ethnoreligious identity to express their religious and social dissent. Through the contested and unauthorized

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Elsewhere Affects and the Politics of Engagement across Religious Life-Worlds

Omar Kasmani, Nasima Selim, Hansjörg Dilger, and Dominik Mattes

important argument that religion is driven primarily by affects offers fresh insights into how affect, not predicated on language, shapes the multitude of links, flows, and intersections between bodies and power. More radical is his proposition that in

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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

five domains of mindfulness—temporality, affect, power, ethics, and selfhood—in part as a standard for her comparison of mindfulness in different countries. In Thailand, Burma, and Sri Lanka, she interviewed groups of monks at two monasteries as well as

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Rematerializing Martyrs and the Missing Soldiers of the Iran-Iraq War

Sana Chavoshian

earthly world and the realm of the transcendent interlink, inasmuch as the mourners locate the ‘spiritual’ as embedded in the ‘corporeal’. The mourners, in other words, perform what they perceive to be the intermediary power of the martyrs, which emanates

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From the Throes of Anguished Mourning

Shi‘i Ritual Lamentation and the Pious Publics of Lebanon

Fouad Gehad Marei

Beirut demonstrates the complex relationship between morality, geography, and youth cultures. Other studies call into question the relationship between Shi‘i religiosity and political power, empire-making ( Calmard 1996 ; Rahimi 2011 ; Yildirim 2015

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Amy Binning

understanding of the power of Tibetan script born of experience working with rather than studying Tibetan text. This is reflected not only in Clara's acute sense that these particular flags had all the power of a freight train, but also in the reverence and