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Sir Edward Evan Evans-Pritchard (1902-1973) is widely considered the most influential British anthropologist of the twentieth century, known to generations of students for his seminal works on South Sudanese ethnography Witchcraft, Oracles and Magic Among the Azande (OUP 1937) and The Nuer (OUP 1940). In these works, now classics in the anthropological literature, Evans-Pritchard broke new ground on questions of rationality, social accountability, kinship, social and political organization, and religion, as well as influentially moving the discipline in Britain away from the natural sciences and towards history. Yet despite much discussion about his theoretical contributions to anthropology, no study has yet explored his fieldwork in detail in order to get a better understanding of its historical contexts, local circumstances or the social encounters out of which it emerged. This book then is just such an exploration, of Evans-Pritchard the fieldworker through the lens of his fieldwork photography. Through an engagement with his photographic archive, and by thinking with it alongside his written ethnographies and other unpublished evidence, the book offers a new insight into the way in which Evans-Pritchard’s theoretical contributions to the discipline were shaped by his fieldwork and the numerous local people in Africa with whom he collaborated. By writing history through field photographs we move back towards the fieldwork experiences, exploring the vivid traces, lived realities and local presences at the heart of the social encounter that formed the basis of Evans-Pritchard’s anthropology.

This book explores emergent subjectivities of Indian Muslim youth, as they unfold within a rapidly globalizing Indian economy and society saturated with communication technologies of satellite television, mobile telephones, Internet, W.2 applications, and social networking platforms like Facebook. It is an ethnographic investigation into the way revolutionary changes in communication technologies, affecting media’s reach and content, as well as, audience’s access to and their modes of engagement with media within contexts of neoliberal globalization, are inflecting the self-consciousness and identity of minority Muslim youth population. The research examines the lives of Muslim youth, who reside in a historically and spatially segregated Muslim enclave of Jamia Nagar in New Delhi, and who like other Indian Muslims, have been excluded from mainstream Indian society, to understand how their marginalized and localized existence is being redefined by the vortex of global flows created by neoliberal mediated globalization. The book analyzes the interconnections between everyday lives and larger global developments and investigates how Muslim youth’s consciousness has become today rife with new desires for integration into mainstream Indian society that oppose their historic isolation and exclusion.

Blackpentecostal Breath: The Aesthetics of Possibility investigates the relationship of aesthetic productions to modes of collective, social intellectual practice. Engaging black studies, queer theory, sound studies, literary theory, theological studies, continental philosophy, and visual studies, Blackpentecostal Breath analyses the ways otherwise modes of existence are disruptions of marginalization and violence. The immediate objects of study Blackpentecostal Breath engages are the aesthetic practices—whooping, shouting, noise-making and speaking in tongues—found in Blackpentecostalism, a multiracial, multi-class, multi-national Christian sect that has one strand of its modern genesis in 1906, Los Angeles, California. Blackpentecostal Breath argues that the aesthetic practices of Blackpentecostalism constitute a performative critique of normative theology and philosophy that precede the twentieth-century moment. These performances constitute an atheological-aphilosophical project, produced against the desires and aspirations for the liberal subject of modern theological-philosophical thought. In contradistinction to the desire for subjectivity, Blackpentecostal Breath theorizes the extra-subjective mode of being together that is the condition of emergence for otherwise worlds of possibility. These choreographic, sonic, and visual aesthetic practices and sensual experiences are not only important objects of study for those interested in alternative modes of social organization, but they also yield a general hermeneutics, a methodology for reading culture.

The reach of the Catholic Church is arguably greater than that of any other religion, extending across diverse political, ethnic, class, and cultural boundaries. But what is it about Catholicism that resonates so profoundly with followers who live under disparate conditions? What is it, for instance, that binds parishioners in America with those in Mexico? For the author of this book, what unites Catholics is a sense of being Catholic—a social imagination that motivates them to promote justice and build a better world. In this book, he gives readers a feeling for what it means to be Catholic and put one's faith into action. Tracing the practices of a group of parishioners in Oakland, California, and another in Guadalajara, Mexico, the author reveals parallels—and contrasts—in the ways these ordinary Catholics receive and act on a church doctrine that emphasizes social justice. Whether they are building a supermarket for the low-income elderly or waging protests to promote school reform, these parishioners provide important insights into the construction of the Catholic social imagination. Throughout, the author also offers important new cultural and sociological interpretations of Catholic doctrine on issues such as poverty, civil and human rights, political participation, and the natural law.

Child sponsorship emerged from nineteenth-century Protestant missions to become one of today's most profitable private fundraising tools in organizations including World Vision, Compassion International, and ChildFund. Investigating two centuries of sponsorship and its related practices in American living rooms, churches, and shopping malls, this book reveals the myriad ways that Christians who don't travel outside of the United States cultivate global sensibilities. The book traces the movement of money, letters, and images, along with a wide array of sponsorship's lesser-known embodied and aesthetic techniques, such as playacting, hymn singing, eating, and fasting. It shows how, through this process, U.S. Christians attempt to hone globalism of a particular sort by oscillating between the sensory experiences of a God's eye view and the intimacy of human relatedness. These global aspirations are buoyed by grand hopes and subject to intractable limitations, since they so often rely on the inequities they claim to redress. Based on extensive interviews, archival research, and fieldwork, the book explores how U.S. Christians imagine and experience the world without ever leaving home.

This book explores the practice of Christianity among the Yakoba in the small region of Kerala. It uses the categories of time, space, architecture, and the body as a means of identifying the ways in which Hindu, Christian, and Syrian strands have been woven together to form a rich cultural tapestry in the region. The Yakoba, on which this study is based, are divided into two distinct groups—the Orthodox Syrians and the Jacobite Syrians. The author relates their on-going quarrel over ecclesiastical jurisdiction and the ways in which this quarrel affects Syrian Christian life and experience as a whole. She argues that people’s interpretations of Christianity are a very powerful mode of cultural expression and societal flexibility.

Christians under Covers shifts how scholars and popular media typically talk about religious conservatives and sexuality. Moving attention away from debates over homosexuality, premarital sex, and other sexual sins, this virtual ethnography examines the online world of Christian sex advice—blogs, message boards, and online stores that promote the idea that God wants married, heterosexual couples (but only them) to have great sex. The internet allows evangelical website users to reimagine their faith, drawing from existing religious beliefs while also talking about God in sometimes unorthodox ways. By emphasizing their own sense of piety and God’s rules, Burke demonstrates how website users construct a religious logic that fashions boundaries between themselves and ungodly others (like gays and lesbians) while still taking advantage of the sexual spoils that those ungodly others helped incorporate into the broader culture: sexual knowledge, women’s pleasure, even kinky sex. When one of the mantras of evangelical Christian ideology is the “naturalness” of heterosexuality, Burke offers a new perspective on how religion both constructs and undermines heterosexuality’s power.

Cohabiting couples and those entering religious-only marriages all too often end up with inadequate legal protection when the relationship ends. Yet, despite this shared experience, the linkages and overlaps between these two groups have largely been ignored in the legal literature. Based on wide-ranging empirical studies, this timely book brings together scholars working in both areas to explore the complexities of the law, the different ways in which individuals experience and navigate the existing legal frameworks and the potential solutions for reform. Illuminating pressing implications for social policy, this is an invaluable resource for policy makers, practitioners, researchers and students of family law.

Why do people participate in controversial symbolic events that drive wedges between groups and occasionally spark violence? This book examines this question through an in-depth case study of Northern Ireland. Protestant organizations perform over 2,500 parades across Northern Ireland each year. Protestants tend to see the parades as festive occasions that celebrate Protestant history and culture. Catholics, however, tend to see them as hateful, intimidating, and triumphalist. As a result, parades have been a major source of conflict in the years since the Belfast/Good Friday Agreement. This book examines why, given the often negative consequences, people choose to participate in these parades. Drawing on theories from the study of contentious politics and the study of ritual, the book argues that paraders are more interested in the benefits intrinsic to participation in a communal ritual than the external consequences of their action. The book presents analysis of original quantitative and qualitative data to support this argument and to test it against prominent alternative explanations. Interview, survey, and ethnographic data are also used to explore issues central to parade participation, including identity expression, commemoration, tradition, the pleasures of participation, and communicating a message to outside audiences. The book additionally examines a paradox at the center of parading: while most observers see parades as political events, the participants do not. Altogether, the book offers a new perspective on politics and culture in the aftermath of ethnic violence.

Everyday Mysticism is a close look at a school for the study of the self in the deep Israeli desert. The school, which was established in the community of Neot Smadar in 1989, assumes the external form of a kibbutz, but is a contemplative community for individuals who seek to become aware of the devastating effects of mechanical thinking. The author spent several summers working in the community and describes, as a participant, the way that contemplative practice—everyday mysticism—shapes the work environment, the community structure and human relationships. The book also provides detailed examples of the spiritual work that was instituted by the founder of the school, Yossef Safra, whose vision is compared with ancient Buddhist and Hindu philosophers. That spiritual work takes place in conversations and dialogues where participants practice the art of listening as a meditative discipline while also learning to observe in fine detail the working of the conscious mind. These contemplative practices define the nature of community of Neot Smadar as an extended family were everyday mysticism prevails.

Based on primary research, this book explores the controversies, policies and practices of ‘public faith’, questioning perceptions of a fixed divide between religious and secular participants in public life and challenging prevailing concepts of a monolithic ‘neutral’ public realm. It takes an in-depth look at the distinctiveness of faith groups' contribution, but also probes the conflicts and dilemmas that arise, assessing the role and capacity of faith groups within specific public policy contexts, including education, regeneration, housing and community cohesion.

This book adopts a multidisciplinary approach to examine the role of FBOs in overcoming poverty and social exclusion in European cities. At a time of uniquely European controversies and neoliberal globalisation, this volume explores the defining relations of FBOs and contains sectoral studies to explore how FBOs are growing in importance in the provision of social services in the European urban context. This seminal book is an essential reference source for academics studying social policy, sociology, geography, politics, urban studies and theology/religious studies.

Fridays of Rage reveals for the first time Al Jazeera’s surprising rise to that most respected of all Western media positions: the watchdog of democracy. Al Jazeera served as the nursery for the Arab world’s democratic revolutions, promoting Friday as a “day of rage” and popular protest. This book gives readers a glimpse of how Al Jazeera has strategically cast its journalists as martyrs in the struggle for Arab freedom while promoting itself as the mouthpiece and advocate of the Arab public. In addition to heralding a new era of Arab democracy, Al Jazeera has come to have a major influence on Arab perceptions of US involvement in the Arab world, the Arab–Israeli conflict, the rise of global Islamic fundamentalism, and the expansion of the political Far Right. Al Jazeera’s blueprint for “Muslim democracy” was part of a vision announced by the network during its earliest broadcasts. Al Jazeera presented a mirror to an Arab world afraid to examine itself and its democratic deficiencies. But rather than assuming that Al Jazeera is a monolithic force for positive transformation in Arab society, Fridays of Rage examines the potentially dark implications of Al Jazeera’s radical reconceptualization of media as a strategic tool or weapon. As a powerful and rapidly evolving source of global influence, Al Jazeera embodies many paradoxes—the manifestations and effects of which are only now becoming apparent. Fridays of Rage guides readers through this murky territory, where journalists are martyrs, words are weapons, and facts are bullets.

This book is an ethnographic study of Christian groups in contemporary Goan society that come under Pentecostal–Charismatic Christianity. Most studies on the Pentecostal movement in India are from a theological perspective. This book is an attempt to fill this gap, to satisfy the need to understand the rapidly expanding and overtly evangelistic movement of Pentecostal–Charismatic Christianity within pluralist, non-Christian societies, both as a social process and as an embodied everyday practice, as well as its sociocultural implications in the twenty first century. It assesses the impact of religion on society and analyses how the symbols, beliefs, ritual practices, and the organizational structure of two different living strands of Pentecostal Christianity in Goa, namely, the independent neo-Pentecostal sects and the Catholic Charismatic Renewal (CCR) shape and influence religious and sociocultural identities, world views, and the everyday life activities of individual adherents. This study is specifically an ethnographic exploration, into the religious journey of a neophyte from their conversion and initiation into the new movement to their religious life, worship patterns, world view, and life cycle rituals till death. Several important interrelated themes such as mission, conversions, Christian fundamentalism, the Pentecostalization of the Catholic Church, Charismatic habitus, sacred spaces and time, prosperity gospel, and gender paradox are discussed threadbare in this book to arrive at a mosaic understanding of contemporary Pentecostal–Charismatic Christianity. This book is an important contribution to the growing field of new religious movements in India, characterised by their distinct modes of interaction with mainstream religious establishments and their specific religious identities, beliefs, rites and rituals.

This Omnibus brings together two of distinguished sociologist T.N. Madan's books on the concept of the householder in Hinduism. A common thread running through the Omnibus is the focus on life and society amongst the Hindu Kashmiri Pandit community. It includes his seminal writings on marriage, kinship, family, and the household in Hindu society. Family and Kinship: A Study of the Pandits of Rural Kashmir is a pioneering and ethnographically rich account of the Indian family, and is considered to be a classic in the field of world anthropology. It is probably the only study of its kind of traditional Pandit life in the Kashmir Valley. Non-renunciation: Themes and Interpretations of Hindu Culture draws attention away from the ideas of caste and renunciation and focuses instead on the ‘householder’ in Hindu society. It explores aspects of auspiciousness, purity, asceticism, eroticism, altruism, and death while focussing on the householder's life in Hindu society. The Omnibus also includes additional essays on the Brahmanic gotra, and the Hindu family and development, along with a short piece on aspects of traditional household culture. It features an autobiographical essay—the author's recollection of growing up in a Pandit home in Srinagar, Kashmir. In the Prologue, T.N. Madan engages with the ‘householder tradition’ across the cultural regions of India, analysing themes of householdership and renunciation in religious philosophy and ethnography.

David K. Seitz maps the affective dimensions of the politics of citizenship at one large LGBT church, focusing on debates on race and gender in religious leadership, activism around police–minority relations, outreach to LGBT Christians transnationally, and advocacy for asylum seekers. Through cultural geography, queer of color critique, psychoanalysis, and affect theory, he stages reparative encounters with citizenship and religion.

Islam is what Muslims do. From this premise, the book elaborates a sociology of Islam in three concise chapters. The book shows that Islam has operated typically not in the form of standard dogmas, but usually as a compass for practical orientations (“lifeworlds”). This more pragmatic character of the faith established it as a relevant factor in three arenas in which common social life acquires meaning: participatory ethics, public philosophies, and global networks. The book argues that all three are poorly understood in recent literature, which tends to focus on one specific problem or another, and then in isolation from global and historical contexts. The book argues that the larger preoccupations of ordinary Muslims—how to live in a global society; how to guide life in the manner of a total philosophy; and how to relate to the world of daily struggles—are unique neither to the present period nor to religious life. But the career of a particular religion—Islam in this case—offers a focused empirical lens through which we may learn something more about the nature of global citizenship; the philosophical needs of ordinary people; and the sorts of ethics that facilitate social participation.

This ethnography provides a theoretically informed account of the educational journeys of students in girls’ madrasas in India. It focuses on the unfolding of young women’s lives as they journey from home to madrasa and beyond. Using a series of ethnographic portraits and bringing together the analytical concepts of community, piety, and aspiration, it highlights the fluidity of the essences of the ideal pious Muslim woman. It illustrates how the madrasa becomes a site where the ideals of Islamic womanhood are negotiated in everyday life. At one level, girls value and adopt practices taught in the madrasa as essential to the practice of piety (amal). At another level, there is a more tactical aspect to cultivating one’s identity as a madrasa-educated Muslim girl. The girls invoke the virtues of safety, modesty, and piety learnt in the madrasa to reconfigure conventional social expectations around marriage, education, and employment. This becomes more apparent in the choices exercised by the girls after leaving the madrasa, highlighted in this book through narratives of madrasa alumni pursuing higher education at a central university in Delhi. The focus on journeys of girls over a period of time, in different contexts, complicates the idealized and coherent notions of piety presented by anthropological literature on women’s participation in Islamic piety projects. Further, the educational stories of girls challenge the media and public representations of madrasas in India, which tend to caricature them as outmoded religious institutions with little relevance to the educational needs of modernizing India. Mapping madrasa students’ personal journeys of becoming educated while leading pious lives allows us to see how these young women are reconfiguring notions of Islamic womanhood.

From the halls of the Ivy League to the C-suite at Fortune 500 companies, this book reveals the people behind the mindfulness movement, and the engine they built to propel mindfulness into public consciousness. Based on over a hundred interviews with meditating scientists, religious leaders, educators, businesspeople, and investors, this book shows how this highly accomplished, affluent group has popularized meditation as a tool for health, happiness, and social reform over the past forty years. Rather than working through temples or using social movement tactics like protest to improve society, they mobilized by building elite networks advocating the benefits of meditation across professions. They built momentum by drawing in successful, affluent people and their prestigious institutions, including Ivy League and flagship research universities, and Fortune 100 companies like Google and General Mills. To broaden meditation’s appeal, they made manifold adaptations along the way. In the end, does mindfulness really make our society better? Or has mindfulness lost its authenticity? This book reveals how elite movements can spread, and how powerful spiritual and self-help movements can transform individuals in their wake. Yet, spreading the dharma came with unintended consequences. With their focus on individual transformation, the mindful elite have fallen short of the movement’s lofty ambitions to bring about broader structural and institutional change. Ultimately, this idealistic myopia unintentionally came to reinforce some of the problems it originally aspired to solve.

In the post 9/11 world, Islam and feminism are widely viewed as incompatible. Sociologist Rachel Rinaldo’s ethnography of Muslim and secular women activists in Jakarta, Indonesia highlights the diverse ways they engage with Islam and feminism and use them in their activism and their daily lives. Mobilizing Piety compares different forms of women’s activism in a globalizing metropolis. Examining a feminist NGO, Muslim women’s organizations, and women in a Muslim political party, Rinaldo demonstrates that the Islamic revival and democratization in Indonesia are helping to shape new kinds of agency for women activists, some of whom are influenced by both Islam and feminism. Rinaldo shows how these new kinds of agency have emerged from the increasing interactions between the fields of Islamic and gender politics in Indonesian public life since the 1990s. As Islam becomes a primary source of meaning in the Indonesian public sphere, Rinaldo shows how some women activists mobilize Islam to argue for women’s empowerment and equality, while others use Islam to advocate a more Islamic nation. Women activists in Indonesia are transforming global discourses of Islam and feminism, embodying new forms of agency and identity, and creating social change. Mobilizing Piety presents a new conceptual framework for studying religion and politics, showing how an examination of interpretation allows for a more nuanced understanding of how religion can underpin very different visions for the future.