By Janice Boddy, Michael Lambek
Janice Boddy, Michael Lambek (eds.)
A spouse to the Anthropology of faith provides a set of unique, ethnographically-informed essays that discover the diversity of ideals, practices, and spiritual reviews within the modern global and asks the best way to take into consideration faith as a subject matter of anthropological inquiry.
Presents a suite of unique, ethnographically-informed essays exploring the wide range of ideals, practices, and spiritual reviews within the modern world
Explores a wide diversity of issues together with the ‘perspectivism’ debate, the increase of spiritual nationalism, reflections on faith and new media, faith and politics, and concepts of self and gender on the subject of spiritual belief
Includes examples drawn from diverse spiritual traditions and from numerous areas of the world
Features newly-commissioned articles reflecting the main up to date examine and significant pondering within the box, written via a world workforce of major scholars
Adds immeasurably to our knowing of the complicated relationships among faith, tradition, society, and the person in today’s global
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Additional resources for A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology)
21 and as object (an object that is as much politically encapsulated as socially transcendent) are more or less historically successive distinct phenomena. 31 In a sense then, Asad acknowledges religion’s continued immanence. 32 In sum, immanence and transcendence can also stand for two ways in which anthropologists have apprehended religion, irrespective of how religion is manifest in a particular social formation. It remains possible to explore the immanent religious qualities of modernity by examining the implicit underpinnings of secularism itself, much as it remains possible, and indeed sometimes heuristically necessary, to try to distinguish religious practices or institutions as transcendent and understand them in relation to social, political, and economic factors rather than only as an intrinsic and formative dimension of the social, political, and economic (Mittermaier, Muehlebach, this volume).
Spirits here are certainly no more threatening to secularism than they are to organized, transcendent religion; rather, they indicate religion in its immanent formation, present but largely unremarked except when the spirits themselves feel called upon to remark on events occurring in the world around them and perhaps assert the truth. NOTES Thanks to all participants at the workshops in Berlin and Toronto, and especially to Janice Boddy, Tom Boylston, Filip De Boeck, Pamela Klassen, Ashley Lebner, and Justin Stein.
It could even be a matter of debate whether formulations of matter and spirit are specific to Christianity or of more general import. As we become genealogically or hermeneutically sensitive about the nature of Christianity and its influence on our thinking, then these are the very concepts thrown open to doubt, generating the productive exploration of alternatives. Conversely, Christian theology, no less than the philosophies and rationalizations of other religious traditions, could doubtless provide more concepts to apply comparatively.
A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology) by Janice Boddy, Michael Lambek