spirituality’ is Behrooz Ghamari-Tabrizi's (2016) Foucault in Iran . 2 On the dynamics of transcendental and intersubjective affinities with Shi‘i saints among women, see Edith Szanto's (2012) “Following Sayyida Zaynab” and Chavoshian's (forthcoming
Rematerializing Martyrs and the Missing Soldiers of the Iran-Iraq War
Talal Asad, Jonathan Boyarin, Nadia Fadil, Hussein Ali Agrama, Donovan O. Schaefer, and Ananda Abeysekara
unsettling of the anthropological subject, and through her, the epistemological realm wherein she is located. But whereas for someone like Ingold this transformation is achieved through an intersubjective relationship achieved in the process of participant
Simmel, Space, and Urban Subjectivities
This article examines the growing scholarly interest in urban religion, situating the topic in relation to the contemporary analytical significance of cities as sites where processes of social change, such as globalization, transnationalism, and the influence of new media technologies, materialize in interrelated ways. I argue that Georg Simmel's writing on cities offers resources to draw out further the significance of “the urban” in this emerging field. I bring together Simmel's urban analysis with his approach to religion, focusing on Christianities and individuals' relations with sacred figures, and suggest this perspective opens up how forms of religious practice respond to experiences of cultural fragmentation in complex urban environments. Drawing on his analysis of individuals' engagement with the coherence of God, I explore conservative evangelicals' systems of religious intersubjectivity to show how attention to the social effects of relations with sacred figures can deepen understanding of the formation of urban religious subjectivities.
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
intentional nature of the idea of sacralization. For many contributors to this collection, enchantment is a technology capable of instituting the necessary conditions for intersubjective relations with non-humans. McWilliams, for instance, in debunking the