of reflections on Purity and Danger , its strengths and weaknesses (as seen by Douglas herself and others); it is also about the alternatives to the ideas first proposed in Purity and Danger that Douglas offered over the next 50 years. I am
Albert I. Baumgarten
The Affective Pedagogy of Post-Secular Sufi Healing in Germany
-century Catholic nun Mechthild of Magdeburg. 14 The German-speaking participants knew this song by heart: “Gott hat mir die Kraft gegeben, meinen Weg neu zu gehen … Heil das Kranke!” (God has given me the strength to go my way anew … Heal the afflicted
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.
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.
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).
Estella Carpi, Sandy F. Chang, Kristy A. Belton, Katja Swider, Naluwembe Binaisa, Magdalena Kubal-Czerwińska, and Jessie Blackbourn
recommendations. In my opinion the main strength of the book is its use of original empirical data to analyze what actually happens to individuals who wish to have their statelessness status determined and want to claim protection on that basis. This study is
Research Ethics in the Context of Resettlement in South America
Marcia Vera Espinoza
cities, and refugees from two distinct communities, in order to explore how refugees coming from inside and outside the region experienced resettlement and how the program of resettlement has been implemented in South America (showing the strengths and
Narratives of Romanian Construction Workers in London
is seen as quintessentially male. Being successful at getting work in this sector entails not just physical strength but also resilience and wits: the ability to take on long hours of work, to pick up how the job is done in the UK, and to learn a
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
Trapped Mobilities and Adventure in Morocco
and strength—are discussed in the next section. Finally, the article explores how crossing into Europe was imagined as a victory over an unequal global order and as a reward for migrants’ suffering. Making Sense of (Im)mobility Scholars in