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Jens Kreinath and Refika Sariönder

designed to address highly diversified audiences—both Alevi and non–Alevi—in Turkey’ s public sphere ( Sariönder and Kreinath 2008: 103–105 ). In the following sections, this article conceptualizes reflexive moments during the cem by analyzing one

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Recursivity and the Self-Reflexive Cosmos

Tricksters in Cuban and Brazilian Spirit Mediumship Practices

Diana Espírito Santo

of the dividends of their awareness for human experience. Recursivity here is thus deeply related to self-reflexivity or self-awareness: it is because the cosmos is aware of itself as cosmos (in its constitution) that it is able to describe, produce

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Co-constituting Bodyguarding Practice through Embodied Reflexivity

Methodological Reflections from the Field

Paul Higate

that the application of a particular form of embodied reflexivity yielded original, analytically valid insights into the mutually constitutive security practices generated between a triad of actors that included training instructors, myself as

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Becoming a Super-Masculine “Cool Guy”

Reflexivity, Dominant and Hegemonic Masculinities, and Sexual Violence

James W. Messerschmidt

of the adolescent boys (see Messerschmidt 2016 for the full life story )—which is the subject of this article—reveals a close relationship among in-school bullying, reflexivity, embodiment, and dominant and hegemonic masculinities in understanding

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Introduction

Anthropological Knowledge Making, the Reflexive Feedback Loop, and Conceptualizations of the Soul

Katherine Swancutt and Mireille Mazard

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

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Grey Gardens and the Problem of Objectivity

Notes on the Ethics of Observational Documentary

Mathew Abbott

screen. Unlike many of the filmmakers who responded to direct cinema by emphasizing their presence on the scenes they recorded, however, the Maysles do not deploy reflexivity as a rejoinder to naiveté, nor to undermine pretensions to authenticity. Instead

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Temporality of Movements in the North

Pragmatic Use of Infrastructure and Reflexive Mobility of Evenkis and Dolgans

Vladimir N. Davydov

reflexivity of other social actors’ movements and possible positions, with chess serving as illustration. This article is based on field data, collected from 2007 to 2015, on several field trips that totaled more than 17 months of fieldwork among Evenkis in

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Experiencing Graduated Intimacies during Lockdown (Fengcheng)

A Reflexive and Comparative Approach to the COVID-19 Pandemic in Urban China

Junjie Chen

by the COVID-19. Conclusion: A Reflexive and Comparative Approach to Intimate Experiences of Pandemic In this article, I have examined the ways in which a nationwide lockdown caused by the COVID-19 pandemic has abruptly reshaped daily intimate

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Cancer the Bogeyman and Me

Reflexivity and Emotion in 'End of Life' Research

Fiona M. Harris

This article explores the embodied nature of training in social anthropology and reveals how, while working in multidisciplinary teams and drawing on research methods and approaches more commonly associated with other disciplines, one might still be 'outed' in one's interpretation and analysis. I draw on the experience of working on a project exploring methodological issues and challenges to conducting research with terminally ill cancer patients to reveal the importance of situating ourselves as researchers firmly within the prejudices of our own societies. While personal experience of losing a parent to cancer should have alerted me to other ways of seeing cancer, I was nevertheless obliged to confront sociocultural constructions of cancer and recognise them as my own. Through understanding the power of 'imagined experience', I gained further insight into how intersubjectivity and reflexivity are crucial to the research process.

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Ritual and Emotions

Moving Relations, Patterned Effusions

François Berthomé and Michael Houseman

This article reconsiders the connection between 'ritual' and 'emotion' from a pragmatic, relational perspective in which rituals are seen as dynamic interactive contexts and emotions as fairly short-lived emergent properties and integral components of these interactions. It emphasizes ritual's capacity to reallocate social positions by instantiating characteristic patterns of relationship, and the way particular emotions crystallize and express these patterns. In short, ritual emotions are treated as the sensate qualities of ritual relationships. From this standpoint, emotions feature in ceremonial settings not as striking experiences grafted onto practices and representations, but as constitutive aspects of ritual interactions themselves, whose properties of bodily salience and relational reflexivity both reflect and inflect the latter's course in a variety of sensory, expressive, moral, and strategic ways. Four issues relating to ritual and emotion are discussed within the framework of particular ceremonial practices that have been the object of much recent research: (1) the ritual expression of emotions in funerary laments, (2) the waning of cathartic models in the interpretation of rites of affliction, (3) the intense emotional arousal characteristic of initiatory ordeals, and (4) the self-constructive, affective dimensions of contemporary devotional practices.