By Janice Boddy, Michael Lambek
Janice Boddy, Michael Lambek (eds.)
A spouse to the Anthropology of faith provides a suite of unique, ethnographically-informed essays that discover the diversity of ideals, practices, and spiritual reviews within the modern global and asks how you can take into consideration faith as a subject matter of anthropological inquiry.
Presents a set of unique, ethnographically-informed essays exploring the big variety of ideals, practices, and non secular reports within the modern world
Explores a vast variety of issues together with the ‘perspectivism’ debate, the increase of non secular nationalism, reflections on faith and new media, faith and politics, and concepts of self and gender with regards to non secular belief
Includes examples drawn from assorted spiritual traditions and from numerous areas of the world
Features newly-commissioned articles reflecting the main up to date learn and significant considering within the box, written through a global group of major scholars
Adds immeasurably to our knowing of the advanced relationships among faith, tradition, society, and the person in today’s global
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Extra info for A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology)
By immanence and transcendence I now refer to two ways in which “religion” manifests in the social, either infused and dispersed within it or identified as a discretely bounded object within, beyond, or alongside it. I call the position of religion within secularism one in which religion is understood as “transcendent” to the broader society (hence, among other things, “optional” for its members) rather than immanent within it. Religion stands out as a distinct institution or set of competing institutions, its practices ostensibly bounded off from politics, livelihood, business, the arts, education, and science.
Fronts can be parallel, converging, or overlapping. One manifestation is the meeting over time of incommensurable or contradictory ideas and practices. The front here is akin to Gadamer’s profound depiction of the fusion of horizons (1985), yet conceived as changeable, lively, unpredictable, and potentially disruptive, often more engaged and turbulent than open-minded and contemplative, yet sometimes slow and calm. At the heart of the storm, horizons shrink and lower rather than extend or rise.
7 On religion and seriousness, see Tugendhat 2006. 8 My ethnography of spirit mediums in Madagascar (Lambek 2002b) illustrates all these points. For example, when a powerful precolonial king suddenly rises in Mme Doso to protest a television show on the war in Vietnam, creativity, critical thought, and ethical action conjoin in the performance. 9 For related but different arguments beginning with the unique properties of ritual as a form of action see Bloch 1989b; Tambiah 1985; Humphrey and Laidlaw 1994.