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Ritual Tattooing and the Creation of New Buddhist Identities

An Inquiry into the Initiation Process in a Burmese Organization of Exorcists

Bénédicte Brac de la Perrière

producing their own field of action apart from mainstream Burmese Buddhism. Émile Durkheim’s ([1912] 1960) understanding of rituals as instrumental in the reproduction of the social order has been tremendously influential among analysts of ritual. In this

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Belonging in a New Myanmar

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

Juliane Schober

social formations that have drawn upon manuscript and print technologies. In his recent essay, “Contemporary Burmese Buddhism,” Niklas Foxeus (2016) asserts that modern projects are informed by how they encounter genealogies of the past. He identifies

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Rethinking Anthropological Models of Spirit Possession and Theravada Buddhism

Erick White

Burmese Buddhism. Tambiah (1970) envisioned the total field of religious practice in Northeastern Thailand as composed of four distinct ritual complexes with contrasting foci: Buddhist monks, suukhwan (vitalistic essences), guardian spirits, and

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Legacies, Trajectories, and Comparison in the Anthropology of Buddhism

Nicolas Sihlé and Patrice Ladwig

—or at least its national, regional, or ethnic instantiations (Burmese Buddhism, Thai-Lao Buddhism in Isan, etc.)—as an anthropological object became conceivable. To the extent that it was mentioned in the early comparative sociology or anthropology of