people” that reinforces this. To complement existing strengths of ethnographic work on BiH, it seeks to contribute to the development of tools to also register and analyze nonelite enactments of nationalism, recovering the notion of politics as a
The Politics/People Dichotomy in the Ethnography of Post-Yugoslav Nationalization
Finding Comfort in Nothingness
This article considers the ways in which Roman Catholic pilgrims on a tour in the Holy Land reacted to displays of emotion, exposing both the fragility and the strength of a religious community struggling with uncertainties concerning belief and practice. Participants focused on a reading of the biblical gospel that, in its original form, omitted the story of Christ's resurrection. The pilgrims were encouraged to identify themselves with the earliest Christians confronted by an empty tomb and to explore the lessons in Mark's gospel for a community of Christians in crisis. The 'empty tomb' is read here as a metaphor for the 'limits of meaning', found in all practices of interpretation, whether exegetical or anthropological. Attention is focused on how various actors responded to each other and to a place, the Holy Land, which challenges the interpretive skills of most, particularly those encouraged to remain open and respectful of the stories and religious traditions of others.
A Dialogue between Brazilian Social Sciences and the Anthropology of Christianity
Cecília L. Mariz and Roberta B.C. Campos
This article aims to show how the hegemonic interpretation of Pentecos- talism in Brazil has difficulty recognizing changes caused by these churches to 'local' cultures. We argue that this tendency can be explained by a widespread adherence to structuralist theories of society combined with an unwillingness to accept the reimag- ining of a national culture historically built up by Brazilian social science. We suggest that the Universal Church of the Kingdom of God has been the Pentecostal church most studied by Brazilian researchers because it provides a powerful means to indicate the strength of 'Brazilian culture'. Through our analysis of more recent studies, we point out the salience of these debates to wider questions relating to the emergent anthropology of Christianity, concluding that since neither discontinuities nor continuities can be denied in the field, the focus on one or the other dimension should be seen as a methodological choice rather than an orientation specifically arising from empirical observation.
In Response to Charlie
Faisal Devji, Jane Garnett, Ghassan Hage, and Sondra L. Hausner
There is a close relation between satire and secularism as the latter came to emerge in Europe. Secularism, as is well-known, gained strength historically as a reaction to an era of European interreligious violence and massacres. It was not only a desire for the separation of church and state, as the classical formula has it. It was also an attempt to keep religious affect out of politics. This was in the belief that religion, because it is faith rather than reasoned thinking, produces too much of a narcissistic affect—that the faithful are unable to ‘keep their distance’ from what they believe in. It was thought that this narcissism was behind the murderous intensity of religiously driven conflicts. Being able to laugh at yourself literally means being able to not take yourself overly seriously. This, in turn, is crucial for the deintensification of the affects generated by the defense of what one believes in and for the relativization of one’s personal beliefs. Such relativization, as Claude Lévi- Strauss argued, is crucial for thinking oneself comparatively and in relation to others (the opposite of narcissism).
Steven Brooke, Dafne Accoroni, Olga Ulturgasheva, Anastasios Panagiotopoulos, Eugenia Roussou, Francesco Vacchiano, Jeffrey D. Howison, Susan Greenwood, Yvonne Daniel, Joana Bahia, Gloria Goodwin Raheja, Charles Lincoln Vaughan, Katrien Pype, and Linda van de Kamp
techniques and X-rays. Nevertheless, Moroccan medical syncretism between the hospital and traditional healers shows the strength and vitality of Sufi ontology, enacted by female practitioners through the body of Muslim women. The postcard-like image of an
Resistance to Transitional Justice in Bahrain
Barria 2009 ). This hypothesis suggests that the ability of the public or outgoing regime to impose sanctions on the government for not complying with its demands is linked to the relative strength of each actor ( Skaar 1999: 1112 ). For example, truth
Bifurcated Veterans’ Mobilization and Political Order in Post-settlement El Salvador
, veterans’ struggles for recognition can be drawn-out affairs, unfolding over several decades, as developments in the context and in the veterans’ organizational strength generate opportunities for and obstacles to mobilization. This article is based on
Frauke Mennes, John P. Hayes, David Kloos, Martha Lagace, Morten Koch Andersen, Somdeep Sen, Matthew Porges, and Sa’ed Atshan
ascetic. Kalli is an NGO-employed woman and a popular leader, who draws strength from “being completely mad” to confront her higher-caste neighbors, refuting revenge but not agon . Bansi is an erotic ascetic, who uses subtle agonistic to live both parts
Namibian Veteran Politics and African Citizenship Claims
demonstrations by SWAPO ex-combatants. This happened in 1990, in 1995, in 1997–1998, and again in 2006. The relative strength of the Namibian state and economy facilitated this dynamic by enabling the domestic formulation of policies without heavy involvement of
Meike J. de Goede
religious project is thus actually about ngolo (power or strength) or, rather, empowerment. A young man in the Pool district explained as much to Balandier: We are poor because the white man’s God does not help us become rich. He does not love us. Now, we