By Janice Boddy, Michael Lambek
Janice Boddy, Michael Lambek (eds.)
A spouse to the Anthropology of faith offers a set of unique, ethnographically-informed essays that discover the range of ideals, practices, and non secular reports within the modern global and asks easy methods to take into consideration faith as an issue of anthropological inquiry.
Presents a suite of unique, ethnographically-informed essays exploring the big variety of ideals, practices, and non secular stories within the modern world
Explores a wide variety of themes together with the ‘perspectivism’ debate, the increase of spiritual nationalism, reflections on faith and new media, faith and politics, and ideas of self and gender when it comes to non secular 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 learn and important considering within the box, written by way of a global crew 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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Extra info for A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology)
3 See Hacking 1999 on “kinds” and, in effect, kinds of kinds. 4 Astrology lacks liturgical order and collective ritual performances. 5 By “function” here I refer not to its necessity for the existence of society or human wellbeing in the sense of the functionalist school but rather take it as an inevitable part of the workings of what we call “society” or “mind,” much as dreaming is a function of mind or as, for Lévi-Strauss, is myth. This is to take “function” in a quasi-mathematical rather than concretely biological sense.
Of course they can be (and are) both eroded by the forces of history and pieced together in the kind of everyday operations that Lévi-Strauss called bricolage (1966), in the efforts of virtuoso poets, craftsmen, and professional rationalizers, as well as in the simple acts of living together (Das 2007, and in this volume). A political economy of knowledge also shows that different members of society, whether distinguished by gender, class, education level, or other, have differential access to specific practices, authority, and truth with respect to given traditions.
20 In response to my work on spirit possession, people sometimes attribute to Malagasy practitioners a “spiritual” quality or interest. In fact, nothing could be further from their outlook than the connotations of that word. 21 However, some might take transcendent deity as a criterion of religion itself. 22 I take the liberty to quote at length because Viveiros de Castro was unable at the last minute to contribute a new essay of his own to the Companion and because he expresses things so brilliantly.
A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology) by Janice Boddy, Michael Lambek