By Janice Boddy, Michael Lambek
Janice Boddy, Michael Lambek (eds.)
A better half to the Anthropology of faith provides a suite of unique, ethnographically-informed essays that discover the range of ideals, practices, and spiritual reports within the modern international and asks tips on how to take into consideration faith as a topic of anthropological inquiry.
Presents a suite of unique, ethnographically-informed essays exploring the big variety of ideals, practices, and spiritual reviews within the modern world
Explores a large variety of themes 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 relating to spiritual belief
Includes examples drawn from diverse spiritual traditions and from a number of areas of the world
Features newly-commissioned articles reflecting the main updated learn and demanding pondering within the box, written by means of a global workforce 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 resources for A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology)
12 Ultimately the respective positions are not mutually exclusive and their relevance may be historically variable. Concomitantly, practitioners can be simultaneously insightful, mystified, and skeptical about their practices. That is one of the fascinating things about religion. 13 Rappaport argued too that ultimately religion conjoins the sacred with the numinous. 14 But see Csordas 2004, which offers a sophisticated approach to experience. 15 A book that captures this multisided quality extremely well is Orsi 2005.
The world of immanent humanity is also a world of immanent divinity, a world where divinity is distributed under the form of a potential infinity of non-human subjects. . This is the world that has been called animist, that is, now to use the term of our inanimist tradition, a world where the object is a particular case of the subject, where every object is a subject in potentia. ” But there, where on top of this the Self is a particular case of the Other, such “animism” must necessarily take the form of – if you excuse the pun – an “enemism”: an animism altered by alterity, an alterity that gets animated insofar as it is thought of as an enemy interiority: a Self that is radically Other.
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.
A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology) by Janice Boddy, Michael Lambek