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Pentecostalism and 'National Culture'

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.

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Debate

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).

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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

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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

the Haqqaniyya), and Great Britain. That the book draws on fieldwork in such a wide variety of settings and countries is both a strength and a weakness. It is a strength because it can, for example, show how widespread a practice such as istikhara is

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Stacy M. K. George

use to talk and to think with” ( Collins 2004: 107 ). It produces “confidence, elation, strength, enthusiasm, and initiative in taking action” (ibid.: 49). The greater the emotional experience, the greater the level of commitment and participation in

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Jack Hunter, Annelin Eriksen, Jon Mitchell, Mattijs van de Port, Magnus Course, Nicolás Panotto, Ruth Barcan, David M. R. Orr, Girish Daswani, Piergiorgio Di Giminiani, Pirjo Kristiina Virtanen, Sofía Ugarte, Ryan J. Cook, Bettina E. Schmidt, and Mylene Mizrahi

, ethnographically driven focus on the phenomenological realities of human reluctance to engage with “divinized beings or notions of transcendental agency” (p. 6). This looseness of definition is a theoretical strength of the overall argument of the volume, but

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Jeanne Favret-Saada’s Minimal Ontology

Belief and Disbelief of Mystical Forces, Perilous Conditions, and the Opacity of Being

Theodoros Kyriakides

cosmological friction and violence from which the mystical gains strength, as well as the confusion and bodily harm it can cause to humans. Nevertheless, in Willerslev’s analysis such elements are put behind the purpose of explicating cosmological workings. In

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The White Cotton Robe

Charisma and Clothes in Tibetan Buddhism Today

Magdalena Maria Turek

indifferent to our presence for a long time. His eyes had a piercing quality to them; in striking contrast with his white ascetic garb, his dark, deeply lined face radiated strength, virility, and pragmatic shrewdness. His stout body and large, round stomach

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The Ethics of Collective Sponsorship

Virtuous Action and Obligation in Contemporary Tibet

Jane Caple

merit-making rituals and the “social harmony and strength” (ibid.: 159) demonstrated in collective religious activities. Dewa’s project does not fit neatly into either category but rather has elements of both. Not everyone shared Dorjé’s enthusiasm for

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Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt, and Joan Wallach Scott

. Right-wing populists are especially vocal in these debates, and it seems that the strength of their support of gender equality is a function of their rejection of Muslims. Joan Wallach Scott’s book explores these dynamics from the perspective of