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Michael Carrithers

Seriousness is achieved when a speaker effectively moves the audience according to his or her intentions. But seriousness is fragile and subject to countless vicissitudes, as illustrated in an encounter with the television evangelist Oral Roberts. I interrogate one of the means used to counter such vicissitudes-hyperbole. Hyperbole may include exaggeration and amplification of all kinds, and may be manifest in deeds as well as words. I first follow hyperbole through 9/11 and the competing ideologies of Salafi jihadists and the Bush administration to show how 'absolute metaphors' are enlisted hyperbolically. I examine too how epic narratives are created as a similar form of hyperbole. Finally, I show how sacredness, another allied form of hyperbole, is attributed to the Holocaust in present-day Germany. Throughout I argue, and illustrate, how anthropological writing is of necessity ironic, such that irony is better than 'cultural relativism' as an understanding of the anthropological enterprise.

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Islam, Travel, and Learning

A Case Study on Indonesian Muslim Student Diasporas in Saudi Arabia

Sumanto Al Qurtuby

related to the role of Saudi-trained Indonesian students and scholars in the introduction, spread, and growth of the so-called Salafi da'wa movement and some forms of puritanical and reformist Islam in Indonesia ( Hasan 2005 ; Bubalo, Phillips, and

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Le salafisme quiétiste en France

Un exemple d’apolitisme militant ?

Mohamed-Ali Adraoui

-Salaf al-Salih). Est dès lors salafi tout fidèle désireux de mettre ses pas dans ceux des premiers épigones de l’islam, essentiellement les Compagnons du Prophète Muhammad et les deux générations suivantes selon une de ses paroles célèbres 1 . Par la suite

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Danger, Moral Opacity, and Outrage

Fear of Jihadism and the Terrorist Threat in Southern Mali

Tone Sommerfelt

trend of alarmist discourse about Muslim reform movements in milieus in Bamako. With the transformation of the northern conflict from a Tuareg rebellion to a complex emergency involving al-Qaeda-linked militants and Salafi jihadist groups, and with the

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Sheikhs and the City

Urban Paths of Contention in Sidon, Lebanon

Are John Knudsen

singular and orthodox version of Sunni Islam that alienated many and gave rise to popular resentment, Islamic activism, and Salafi militancy in places like Tripoli and Sidon. The regional dominance of Beirut's Sunni clerical families and their privileged

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Commitment, Convergence, Alterity

Muslim-Christian Comparison and the Politics of Distinction in the Netherlands

Daan Beekers

for spiritual experiences of feeling close to God, especially—but not only—through salat (ritual prayer). Some of them also criticized Salafi teachings for being “too rigid.” Yet in very similar ways, the young Muslims and Christians I worked with

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Navigating the Politics of Anxiety

Moral Outrage, Responsiveness, and State Accountability in Denmark

Mette-Louise Johansen

was pregnant with the son of her dead husband. On her return, Aisha faced her husband’s family, who were in mourning over their lost son. Her father-in-law was part of a controversial orthodox religious community in Aarhus and frequented a local Salafi

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“Montag ist wieder Pegida-Tag!”

Pegida’s Community Building and Discursive Strategies

Helga Druxes

media, and it embraces not only Pegida, but Hogesa [Hooligans Against Salafis] and anti-refugee protest groups like ‘no to refugee homes.’ The net is the site where the movement’s fuel catches fire.” 15 Violent rhetoric is not necessarily confined

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Finbarr Barry Flood and Jaś Elsner

early-twentieth centuries, for example, reformist Muslims, including those who identified themselves as Salafis, mobilized against relic and shrine veneration. In response, supporters of both harnessed new technologies such as lithography and photography

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From the Throes of Anguished Mourning

Shi‘i Ritual Lamentation and the Pious Publics of Lebanon

Fouad Gehad Marei

inform my understanding of the cultivation of the modern, moral self. Similarly, Richard Gauvain's (2013) analysis of Salafi ritual ablution and purity in two Cairene localities and Anna Gade's (2004) and Julia D. Howell's (2015) work on emotive Qur