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what we propose to call a ‘hyper-reflexive’ point of view. Whereas reflexivity is a reference point for postmodern anthropology, the concept of ‘hyper-reflexivity’ describes the circulation of ideas through multiple sites, as the subjects of

. Tuosat is, furthermore, the relative of two villagers who appear in this article: Katba, who raised Tuosat like a father, and Datlamuo, Tuosat’s nephew. My case studies reveal how ‘hyper-reflexivity’ emerges between academics and villagers who traverse

fascination that researchers and their interlocutors have with the study of religion arises from their efforts to produce each other’s biographies. To some degree, a fascination with the study of religion thus salts down to the ‘hyper-reflexivity’ that, as I

it—made Nusu people intensely aware of the ideological implications of discourse and ritual life ( Mazard 2011 ). This brings us to the concept of hyper-reflexivity developed in this issue, which is essential to understanding the transfers of people

insistently asked of [shamans is] ‘Has it worked?’” Here, animism is the reverse side—indeed, the antithesis of—philosophy. This special issue’s introduction of the ‘hyper-reflexive’ animist thinker is a decisive break with this view. A few years ago I argued

forms of ontological reflection—doubt, even—speak to what Katherine Swancutt and Mireille Mazard identify in the introduction to this issue as an increasing tendency among native thinkers toward what they term ‘hyper-reflexivity’, resulting in ideas that

forthcoming events, which entails envisioning and thereby influencing how her or his own biography will unfold in the future, bears within it the ‘hyper-reflexive’ potential for charting one’s own life course (see Swancutt and Mazard in the introduction to

the concept of ‘hyper-reflexivity’ introduced by the editors of this issue. The former is grounded in more pervasive aspects of native Amazonian thought and practice, whereas the latter appears as a more global phenomenon with a particular relationship

very ritual consciousness of his—that is, a sense of the current types of sociality of his time and a hyper-reflexive awareness of his own skills of alignment with the spirit powers through his African telephone. In Alaska, Claire also has a spiritual

personhood that are radically different from the inward-looking, hyper-reflexive ‘selves’ examined in many contemporary studies of religion and ethics. Discipline and Lenience: On the Scale of the Question Our ability to identify discipline as a topic and our