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Belonging in a New Myanmar

Identity, Law, and Gender in the Anthropology of Contemporary Buddhism

Juliane Schober

practices construct religious, ethnic, national, and gender identity in order to formulate contemporary visions of belonging to a new Myanmar. Taking Foxeus’s (2016) observations about Buddhist formations in their encounters with modernity and print

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Around Abby Day’s Believing in Belonging

Belief and Social Identity in the Modern World

Christopher R. Cotter, Grace Davie, James A. Beckford, Saliha Chattoo, Mia Lövheim, Manuel A. Vásquez, and Abby Day

much else) in modern Europe. The second is shorter and reflects a renewed interest in national identities within the United Kingdom. Abby Day makes a crucial contribution to both topics. In my own efforts to discern and to explain the religious

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Afterword

So What Is the Anthropology of Buddhism About?

David N. Gellner

nationalism, showing that national identities most certainly did exist before Hobsbawm’s ‘age of nationalism’. In all these cases, he argued, the presence of Christianity, and in particular the idea of a chosen people encapsulated in the Old Testament

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Stacy M. K. George

. Furthermore, Braunstein and Taylor’s (2017) analysis of religious identities expands our understanding of the religious composition of the TP by noting that religious variation within it is much greater than predicted. While strengthening our interpretation

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The Uncanniness of Missionary Others

A Discursive Analysis of a Century of Anthropological Writings on Missionary Ethnographers

Travis Warren Cooper

provide the discursive means by which to legitimate a field of study. Ultimately, missionaries offer a productive foil against which anthropologists have constructed their identities. I contend that the missionary is the anthropologist’s ‘uncanny other

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Jens Kreinath and Refika Sariönder

, accompanied with the rise of Islamist politics, led to discussions of ethnic minority issues that prompted Alevis to redefine their social and political identity. The so-called Sivas event in 1993—when radical Sunnis, who consider Alevis as heretics, set fire

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

the Netherlands, Dutch national identity has become entwined with a self-image of being secular, progressive on women’s rights and gay rights, and liberated from the religious past through debates on migration and the so-called failure of the

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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

for ethnic identity and territorial claims are molding multifaceted and often contradictory intersections of private and public negotiations over shamanic knowledge, spiritual power, and personal agency. Building on a rich array of ethnographic case

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Erick White

’s work did not share the theoretical and analytic presuppositions of practice theory, later anthropologists have productively used the concept of a totalizing field to document and analyze both national forms of Theravada Buddhism and particular social

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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

symbol of Cuban national identity from a local historical perspective ( Portuondo Zúñiga 1995 ), as well as among exiled Miami Cubans ( Tweed 1997 ). However, a comprehensive account that explores the Virgin’s multiple meanings in Cuba, both now and in