In this introduction we provide a genealogy of anthropological writings on belief and discuss the politics of using the term in cross-cultural contexts. We summarize the contributions to this issue and argue for the virtues of writing 'against'—rather than 'with'—the term in ethnographic texts. The article concludes with reflections on the way anthropological discussions of belief have expressed wider assumptions about the representation of culture.
Galina Lindquist and Simon Coleman
Science/Religion versus Sukuma Magic
Typically, magic takes no stance against the socialized beliefs that determine it, in contrast with both science and modern religion, which, in the face of doubt, assert the truth-value of their propositions against such determination. In other words, science and religion engage in 'believed belief'. Their aversion to magical belief is the one thing they can agree on. Believed beliefs produce convictions of truth sufficiently intense to base actions on, such as the killing of someone identified as a witch. Ethnography on Sukuma healing allows us to distinguish this experience of the witch from that of oracles and magical remedies. While research in terms of belief(s) tends to oppose cultures, an approach based on experiential structures links up seemingly distinct practices from different cultures, while differentiating seemingly similar practices within a culture.
Foreign Policy Beliefs and German Parliamentarians’ Support for European Integration
A. Burcu Bayram
How do foreign policy beliefs affect German parliamentarians’ ( mp s) support for European integration? Are multilateralist mp s who believe in a cooperative foreign policy more supportive of European integration than those who favor a hawkish
Belief and Disbelief of Mystical Forces, Perilous Conditions, and the Opacity of Being
This article explores belief and disbelief in Jeanne Favret-Saada’s writings on witchcraft and connects them to the ontological turn in anthropology. The term ‘ontology’ carries a long philosophical trajectory, and its appropriation in anthropology
Embodiment and Immanence in Catholicism and Mormonism
Jon P. Mitchell and Hildi J. Mitchell
This article argues for belief, suggesting that the reason why anthropologists might have moved against belief is their persistent attachment to a linguistic model of religion that sees the job of the anthropologist of religion as being one of translation. In such a model, the absence of the word 'belief' signals the absence of the process. We argue for the enduring utility of belief, not as a linguistic category, but as a description of experiential processes at the heart of religion. Using examples from popular Catholicism and Mormonism, we contend that such processes are rooted in the body. Through bodily practice and performance, religion is generated as an immanent force in the world—people come to believe.
Notes toward an Ethnography of Religious Belief and Doubt
Paul-François Tremlett and Fang-Long Shih
New Atheism is characterized by a binary logic that pits religion against science, belief against doubt, a pre-modern past against a modern present. It generates a temporal sensibility and attitude toward being modern that is a 'survival' of late-nineteenth-century anthropology, where religious belief and the past were bound together in opposition to science and the present. We analyze this binary logic and then, in response, present two ethnographic accounts—one from the Philippines, the other from Taiwan—to support our contention that religion is not just a matter of personal convictions. Rather, it is a public practice in which belief and doubt are constituted socially and dialogically.
Anthropologists have moved away from using belief as the defining feature of religion, portraying it instead as something whose nature and significance vary among times and cultures. This raises new questions about how specific notions of belief come into being and their connections to social, cultural, and political systems. This article explores these questions in the Jewish community of Copenhagen, focusing on two periods when ideas about belief changed radically: the emancipation period at the opening of the nineteenth century, and the decades after World War II. In each, changes in the ways that Jews conceptualized and appealed to belief reflected changes in the internal social dynamics of Danish Jewry. They also reflected changes in the larger Danish culture and in state political agendas.
Belief and Unbelief in the Trinidadian Orisa Movement
Stephen D. Glazier
Belief and unbelief are major categories of Western thought. Some Trinidadians do not subscribe to the power of the Orisa, while many more (Spiritual Baptists, Pentecostals, and Protestant Fundamentalists) 'recognize' and 'acknowledge' the Orisa yet do not 'believe' that Orisa should be worshipped. By contrast, few Orisa devotees question the ontological and epistemological status of Orisa, who are part of their daily lives and play a central role in family interactions. By serving a particular Orisa, devotees delineate their own positions within the movement as well as their positions relative to others outside the movement. Serving the Orisa can be draining, and parents attempt to postpone initiation for as long as possible. This often engenders much interpersonal and religious conflict.
Enhancing Community-Based Biodiversity Conservation
Maria Costanza Torri and Thora Martina Herrmann
From time immemorial, local and indigenous communities in India have developed traditions, representations, and beliefs about the forest and biodiversity. The cultural practices and beliefs of a community play a significant role in enhancing community-based initiatives, particularly in achieving sustainability in the long term. Nevertheless, too often conservation policies do not take into consideration the link between the culture of local communities and their environment. A comprehensive understanding of the relationship between cultural traditions and practices related to biodiversity and their current status and manifestations is crucial to the concept of effective and sustainable conservation policy. This article examines the traditional practices of the communities in the Sariska region (Rajasthan, India) as well as their beliefs and their values, underlining the special relationship that these tribal and indigenous communities maintain with the forest and their usefulness in community-based conservation. Some conclusive remarks on the importance of adapting conservation approaches to local cultural representations of the environment will be drawn.
Abraham L. Newman
Since the end of World War II, scholars have attempted to make sense of Germany's insistent multilateralism. Many concluded that this sacrifice resulted from a deeply ingrained political identity that stressed international cooperation and shunned parochial national politics. More recently, however, German leadership has suggested a willingness to weaken its role as global altruist and reassert its interests in Europe and abroad. This article argues that core German attitudes towards regional and global cooperation have changed. But rather than a shift to "national self-interests," I argue that the unification process elevated long-held beliefs about policy conservatism and caution that now compete with the postwar multilateral policy frame within the foreign policy elite. In addition to the pro-European, multilateralist agenda, a second powerful lesson of the interwar period emphasized the dangers associated with sudden change and the benefits of incrementalism. Owing to the uncertainty associated with sociopolitical events, decision makers must rely on their beliefs about how the world works to guide their decisions. To explore the relationship between beliefs and Germany's regional policy, the paper examines the government's regional response to the post 2008 financial crisis and the banking crisis in Eastern Europe.