experiences of dyadic relatedness? In answering these questions, I argue that British amateur horse owners’ attitudes of doubt and/or conviction are important operational nodes within complex infrastructures of equestrian care and horse–human communication
The Infrastructure of British Equestrian Horse/Human ‘Partnership’
Rosie Jones McVey
A Jewish Perspective
Many will agree that the world around them changes at a faster pace than perhaps one might be able to follow, and politically the world seems to have moved into a constant battle between truth, lies and the in-between. Many seek to distinguish three types of statement – first, the true; second, the matter of faith with a possibility of truth; and third, the absurd – and there is much of this grappling within the sphere of religion. Doubt is very much an integral part of grappling with Judaism, and Jewish identity, and it is certainly worth considering whether this religious doubt can help break the spell of political stalemate and unpleasant populism.
Infrastructures of Certainty and Doubt
Matthew Carey and Morten Axel Pedersen
Debates surrounding notions of certainty and conviction and, conversely, of doubt, uncertainty and opacity have proved to be some of the liveliest and most anthropologically productive of recent years. The contention that a kernel of uncertainty
Bureaucracy, New Media and the Infrastructural Forms of Doubt
Michael Vine and Matthew Carey
. This gap – between the seen and unseen – constitutes a zone where the visceral incontrovertibility of the event collides with uncertainty as to its precise nature to produce particular configurations of certainty and doubt. One example of how such
A Christian Perspective
This article discusses how issues of doubt and scepticism were addressed during the history of the Reformation, citing as examples disagreements between Luther and Erasmus. It focuses on the less familiar figure Sebastian Castellio, whose disagreements with John Calvin put his life at risk. He took a stand against all the leading Reformers who understood themselves to be the chosen proclaimers of a single true Protestant teaching and considered every deviating opinion or critical question to be a betrayal of God’s work and of God’s renewed Church. His last, incomplete book, ‘On the Art of Doubting and of Believing, of Not Knowing and of Knowing’ was written in exile in Basel.
Kevin W. Sweeney
Book Review of Malcolm Turvey, Doubting Vision: Film and the Revelationist Tradition
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.
Godless People, Doubt, and Atheism
Ruy Llera Blanes and Galina Oustinova-Stjepanovic
In the introduction to this special issue, we set the agenda for researching the aspirations and practices of godless people who seek to thin out religion in their daily lives. We reflect on why processes of disengagement from religion have not been adequately researched in anthropology. Locating this issue's articles in the anthropological literature on doubt and atheism, we argue for the importance of a comparative investigation to analyze people's reluctance to pursue religion.
Mockery, Egalitarianism, and Uncertainty in Northeastern Namibia
The trickster has held a prominent place in the study of folklore, as much as it has been central to anthropological understandings of egalitarianism. In both, the trickster embodies an insoluble tension between the repressed, amoral desires of the individual and the moral demands of social life. This tension, so it goes, is visible in the ambiguity of the figure—a protean indeterminate being, neither good nor bad. Among the Jú|’hoànsi of northeastern Namibia, the trickster is similarly ambiguous. The figure conveys not a clash of values, but rather the doubt and uncertainty people feel toward those with whom they share resources, or about different ways of sharing and how they might relate to one another. This article approaches such uncertainty through a focus on the mocking phrase “you’re a trickster” and the moral discourses that accompany it.
There are many religious people in Britain at the moment who feel they have been stabbed in the back, then turned around and punched in the face. The attack from behind is because they feel they are pursuing a religious lifestyle that is largely caring and considerate, yet they have become associated with religious extremists whose murderous fanaticism has tainted all people of faith.