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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

younger conversation, one where a review could do the most work to tease out the commonalities that are just now becoming visible. Putting to the side the question of how motivated the category of religion is overall ( Asad 1993 ; Barton and Boyarin 2016

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Legacies, Trajectories, and Comparison in the Anthropology of Buddhism

Nicolas Sihlé and Patrice Ladwig

, with works such as the seminal essays by Tambiah and Obeyesekere in Leach’s 1968 volume Dialectic in Practical Religion , followed by a series of now classic monographs by Spiro (1970) , Tambiah (1970) , and many more. This early period was marked

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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

-Soviet ethnic religiosities and political aspirations. From the start, her elegant writing draws us into an enigmatic and complex account of how the aftermath of Soviet anti-religion campaigns, political repression, and communal traumas and the more recent quest

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Khaled Furani

worthy of study for anthropology’s sake. A note on the use of ‘theology’ is necessary here. I employ the word as a family concept—encompassing faith, religion, and belief, yet reducible to none of them—that furnishes a place where theistic reason finds a

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Erick White

fashion. Their presuppositions about religion and Buddhism, their descriptive vocabularies and priorities, and their models of the central Buddhist actors and dynamics worth examining have maintained considerable influence. This is especially true for

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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

in South America’s Gran Chaco region and of socio-cultural theorists working on indigenous religions within the so-called ontological turn, that is, theorists who equate “legitimate Ayoreo life … with an Ayoreo culture itself reduced to the permanent

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Ann Grodzins Gold

Ann Grodzins Gold, Bhrigupati Singh, Farhana Ibrahim, Edward Simpson and Kirin Narayan

, “Peregrinations,” I describe two major periods of wandering, between which my training as an anthropologist of religion is sandwiched. It could hardly be coincidental that after seven years of a rootless, questing life, I decided to study pilgrimage. It was

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Belonging in a New Myanmar

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

Juliane Schober

contemporary Buddhist practices and public narratives. Emerging Buddhist nationalism challenges stereotypes, primarily in the West, of Buddhism as a uniquely peaceful and non-violent religion. This article seeks to explain how highly mediated discourse

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The Uncanniness of Missionary Others

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

Travis Warren Cooper

ideological and normative trappings of religion, frame their work in the name of scientific objectivity, advocate for the preservation of indigenous practices rather than their transformation (or eradication), and eventually establish their profession as a

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Shahid Najeeb

The central thesis of this article is that psychoanalysis is an organic offshoot of that evolutionary process called religion. As such it has more in common with the world's religions than it would care to admit. Nor would the world's religions feel particularly excited about admitting psychoanalysis in their midst, for its inclusion forces a rethinking of their place in human development. Using Keats's "Ode to a Nightingale," the author looks at the pain of human existence and how it has resulted in the concepts of soul, God, and immortality. The nature of sentience—being aware of one's awareness—is examined. The article asserts that psychoanalysis is the process by which the soul examines itself, thought examines thinking, and life examines its meaning. The author describes religion, soul theory, and psychoanalysis as having evolved naturally and necessarily from human existence and experience, and views them as necessary dimensions of existence.