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Sondra L. Hausner

In this commentary, I argue that we need to expose the multiple layers of historical thinking about the production of the category of religion that play into both our scholarly thinking and the way religion is lived, understood and fought for in the lives of our informants. We can no more take the contours (or limits) of any particular religion for granted, or as self‐evident, than we can take the category of religion, named as such, as a natural human phenomenon that is somehow free from the domain of culture.

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Andrew Buckser

This article discusses structural, logistical, and administrative issues associated with the use of participant observation assignments in teaching the anthropology of religion. Fieldwork presents extraordinary opportunities for teaching students about the nature of cultural difference, but it also poses pedagogical challenges that require careful planning and supervision. The article reviews problems including the scope and nature of the observation, student preparation and guidance, connecting with fieldsites, presentation formats, issues of ethics and confidentiality, and university administrative considerations.

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Weapons for Witnessing

American Street Preaching and the Rhythms of War

Kyle Byron

,” she writes, “rhythm is barely visible and therefore rarely noticed, but it is also ever-present” (ibid.: 1). It is important, though, not to overstate this point. In the anthropology of religion, descriptions of the barely visible yet ever

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Crossing religious and ethnographic boundaries – the case for comparative reflection

Leslie Fesenmyer, Giulia Liberatore, and Ammara Maqsood

This introduction to the special issue traces the development history of the sub‐disciplines of the anthropologies of Christianity and Islam to suggest that these ‘monistic’ tendencies have obscured exploration and theorisation of inter‐religious coexistence and encounters for people’s lives and the societies in which they live. These sub‐disciplinary boundaries have further led to an unintended ‘provincialisation’ of both geographical spaces and theoretical debates, and stalled the development of a theoretically robust anthropology of religion. This special issue argues for the value of comparative work on multi‐religious encounters within particular contexts, as well as of thinking comparatively on a global scale, as a way to generate new questions and considerations in how we study religion. The final section offers a short overview of the contributions to the special issue.

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The Uncanniness of Missionary Others

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

Travis Warren Cooper

Culture . New York : Houghton Mifflin . Bielo , James S. 2013 . “ Introduction: Writing Religion .” In Crane and Weibel 2013, 1 – 10 . Bielo , James S. 2015 . Anthropology of Religion: The Basics . New York : Routledge . Bonsen , Roland

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Amira Mittermaier

the human horizon that has historically delimited the anthropology of religion. By ‘human horizon’, I mean the analytical and ethnographic frameworks that seal off the visible, material, and worldly from the invisible, immaterial, and other-worldly. In

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A Decade of Religion and Society

Sondra L. Hausner, Ruy Llera Blanes, and Simon Coleman

each other. In recent years, our approach has also cemented ties with the Society for the Anthropology of Religion, a subsection of the American Anthropological Association. Over the entirety of the last decade, we have continued to publish exceptional

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On Knowing Faith

Theology, Everyday Religion, and Anthropological Theory

Joel Robbins

I was very honored by the invitation to deliver the 2019 Rappaport Lecture, which forms the basis of this article. 1 The theme of the Society for the Anthropology of Religion's conference for which it was written, “The Politics of Religious