By Janice Boddy, Michael Lambek
Janice Boddy, Michael Lambek (eds.)
A better half to the Anthropology of faith offers a suite of unique, ethnographically-informed essays that discover the range of ideals, practices, and non secular reports within the modern international and asks tips to take into consideration faith as a subject matter of anthropological inquiry.
Presents a suite of unique, ethnographically-informed essays exploring the big variety of ideals, practices, and spiritual studies within the modern world
Explores a wide diversity 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 on the subject of non secular belief
Includes examples drawn from diversified non secular traditions and from a number of areas of the world
Features newly-commissioned articles reflecting the main updated study and significant pondering within the box, written via a global group of prime scholars
Adds immeasurably to our figuring out of the advanced relationships among faith, tradition, society, and the person in today’s global
Read Online or Download A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology) PDF
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Additional info for A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology)
I am not referring to a world created by the retreat of the Creator, such as our modern world, but a radically uncreated world, a world without a transcendent divinity. . . : 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.
It is interesting to consider not only whether a concept like “belief” distinguishes religion from other domains or perspectives like science, magic, or common sense, or whether it serves as a marker of specific religions, like Christianity, as opposed, say, to Islam (where, arguably, the comparable concept is “knowledge”). The stronger question is how in any cultural formation problems of certainty and uncertainty, confidence and loss of confidence, commitment and absence of commitment are raised, refracted, and resolved in various ways.
In a Geertzian language, models of the world and models for living cohered with one another. At least, this forms a sort of ideal, both for communities of practice and for theorists of religion. Such holistic and, in effect, functionalist portraits cannot provide the whole picture. For one thing, the conjunction of truth and value has ideological force, concealing the workings of power, interest, and the facts of inequality (whether of gender, caste, or class, see Swenson, this volume). Moreover, as Foucault intimates, in modernity there has developed a sharp break insofar as science as a powerful purveyor of truth (models of the world) is entirely inadequate in providing models for living in it (including models for the conduct of scientists or the direction of scientific investigation), let alone for saving or transfiguring the subject.