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The Grace in Hierarchy

Seniors, God, and the Sources of Life in Southern Ethiopia

Julian Sommerschuh

answer, in brief, is grace. I show that in the Aari way of life, relations among kin are animated by a distinctive conception of grace. This is the conception that those higher up the kinship hierarchy dispense blessings to their juniors, and that

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Grace Is Incommensurability in Commensuration

The Semantics of Bwan among Three Generations of Wa and Lahu Prophets

Hans Steinmüller

property of someone but refers to great fortune as a general category. In that sense, the bwan in ting bwanson is very similar to grace in Indo-European languages; possibly the meaning of the word was just a specific ‘favour’ but when stated after the

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The Anthropology of Grace and the Grace of Anthropology

Michael Edwards and Méadhbh McIvor

It has now been three decades since Julian Pitt-Rivers (1992: 215) called for anthropologists to study the workings of ‘grace’, arguing that ‘surely the anthropology of religion can no more ignore Western theology than the anthropology of law

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The Paris Opera Ballet Dancing Offstage

Work, Grace, and Race

Tessa Ashlin Nunn

, occasionally attracting audiences from families living in apartments with first-row seats to peer into my home studio. Ballet became a saving grace during this challenging period of isolation, sickness, and restricted movement, insofar as dance creates

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The Orthodox Charismatic Gift

Giuseppe Tateo

Bucharest. Depending on the context, the Romanian word har stands for the ‘divine grace’, ‘charisma’, or ‘gift’ that descends on priests and monks as a result of ordination or as a special quality granted directly by God. The alleged lack or abundance of

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Machiavelli's Shadows in Management, Social Psychology and Primatology

Michael Jackson and Damian Grace

This article analyses the way in which the life and works of Niccolò Machiavelli are misunderstood and misconstrued by writers and scholars, in the fields of management, personality research and primate studies. While adjectives like 'Machiavellian' and nouns like 'Machiavellianism' have become part of the vernacular, these scholarly usages trade on, perpetuate and reinforce stereotypes of Machiavelli in (1) a host of books and articles in management, (2) an instrument to assess personality that has been administered to thousands of subjects around the world, and (3) authoritative studies of primate behaviours from the Netherlands to Japan. The distorted Machiavelli depicted in these fields is but a shadow of the deft, insightful and elusive Machiavelli of The Prince, The Discourses, Mandragola, The Art of War, The Florentine Histories and more. We suggest that colleagues should recognise and rebut these shadowy Machiavellis in teaching, scholarship and research. If specialists in history and political science ignore them, they will continue to obscure the reality.

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The Look as a Call to Freedom

On the Possibility of Sartrean Grace

Sarah Horton

reasonably be considered as an experience of grace—though the for-itself may choose to reject this grace and to receive the look only in shame and hatred. Several recent reinterpretations of the look challenge the traditional view by arguing that shame is

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An Unaccountable Love

Healing and Sacrifice in Post-Genocide Rwanda

Nofit Itzhak

healing of members of a Catholic Charismatic community in Rwanda who suffered acute personal loss during and following the 1994 Rwandan genocide. I draw on two terms central to my interlocutors’ conception of their relationship to God—sacrifice and grace

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Grace out of Stigma

Robert Paine

Laestadianism is an evangelical and fundamentalist movement inside the Lutheran Church, principally in northern FennoScandia and particularly in Saami- and Finnish-speaking communities. This essay considers the historical circumstances in which Laestadian blossomed among the coastal Saami of North Norway. It looks at the changes that were wrought in social relations and value orientations between coastal Saami and the surrounding non-Saami world; in particular, Saami learned to accept (as a measure of grace) their own traditional social arrangements and, compared to non-Saami, their own humble material circumstances. In interpreting the material, recourse is made to the Batesonian distinctions pertaining to processes of schismogenesis and steady state.

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Towards an Affirmative Feminist Boys Studies

Timothy Laurie, Catherine Driscoll, Liam Grealy, Shawna Tang, and Grace Sharkey


This critical commentary considers the significance of Connell's The Men and the Boys in the development of an affirmative feminist boys studies. In particular, the article asks: How can research on boys contribute to feminist research on childhood and youth, without either establishing a false equivalency with girls studies, or overstating the singularity of “the boy” across diverse cultural and historical contexts? Connell's four-tiered account of social relations—political, economic, emotional, and symbolic—provides an important corrective to reductionist approaches to both feminism and boyhood, and this article draws on The Men and the Boys to think through contrasting sites of identity formation around boys: online cultures of “incels” (involuntary celibates); transmasculinities and the biological diversity of the category “man”; and the social power excercised within an elite Australian boys school. The article concludes by identifying contemporary challenges emerging from the heuristic model offered in The Men and the Boys.