By Janice Boddy, Michael Lambek
Janice Boddy, Michael Lambek (eds.)
A spouse to the Anthropology of faith offers a suite of unique, ethnographically-informed essays that discover the diversity of ideals, practices, and non secular stories within the modern global and asks how one can take into consideration faith as a topic of anthropological inquiry.
Presents a set of unique, ethnographically-informed essays exploring the wide range of ideals, practices, and non secular reports within the modern world
Explores a large 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 relating 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 study and important considering within the box, written through a global staff of top 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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Additional info for A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology)
At the heart of the storm, horizons shrink and lower rather than extend or rise. The fusion of horizons is therefore only one of a range of outcomes at the front. In sum, I am suggesting that we examine religious traditions not as static objects, and not only as ontologies, sets of ideas and practices, underlying structures of signification, or liturgical orders, but as social forces and movements in the context of multiple counterforces and movements, even when they are not explicitly conceived or organized as such.
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.
Jaspers thus viewed orthodox religion as an obstruction to communication, which places dogmatic limits on the common human capacity for truthfulness and transcendence. Nonetheless, as a philosopher of transcendence, he was also clear that human truthfulness, or humanity more generally, cannot be conceived without a recuperation of religious interpretive approaches and without a recognition of the fact that the founding contents of philosophy are transcendent. Much of his work, in consequence, might be construed as an attempt to free the contents of religious thinking from the dogmatic orthodoxies imposed upon these contents in the name of organized religion.
A Companion to the Anthropology of Religion (Blackwell Companions to Anthropology) by Janice Boddy, Michael Lambek