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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an engagement with his photographic archive, and by thinking with it alongside his written ethnographies and other unpublished evidence, the book offers a new insight into the way in which Evans-Pritchard’s theoretical contributions to the discipline were shaped by his fieldwork and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.

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.

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.

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.

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.

This book reflects contemporary concerns about the inadequacies of secularism in the context of religious assertiveness in recent decades. It examines the ideologies of secularism and fundamentalism in the setting of the Hindu, Muslim, and Sikh religious traditions. Each chapter begins with appropriate quotes pertaining to the subject. In a new preface and two appendices, the author recapitulates earlier formulations on the subject and revisits the current debates. The book has been described as ‘an invitation to an enticing intellectual journey that reveals new landscapes’ (Louis Dumont), acclaimed as a ‘tour de force’ (Rajni Kothari), ‘a landmark intervention from the social sciences in public affairs’ (Satish Saberwal), and a ‘major contribution to scholarship and the delineation of the interrelationship of religion and politics’ (Harold Gould).

“Disenchantment” is a key term in the self-understanding of modernity. But what exactly does this concept mean? What was its original meaning when Max Weber introduced it? And can the conventional meaning or Max Weber’s view really be defended, given the present state of knowledge about the history of religion? This book attempts to divest this concept of its enduring enchantment. The first chapters of the book deal with three empirical disciplines—history, psychology, and sociology of religion—to develop an understanding of religion that then lays the groundwork for chapter 4, which amounts to the most thorough study ever undertaken of Weber’s views on disenchantment. It turns out that Weber’s use of this term was highly ambiguous and that his grand narrative leading from the prophets of ancient Judaism to the crisis of meaning on the eve of World War I collapses when we recognize this ambiguity. This makes it possible to construct an alternative that takes into account the dynamics of ever new sacralizations, their normative evaluation in light of a universalist morality, and the dangers of the misuse of religion in connection with the formation of power. This book constitutes a challenge—for believers and nonbelievers alike.

The debate over educational disparities across religious communities in India, especially those concerning the Muslims, is as old as the history of the modern education system in the country. This debate has yielded several explanations for educational backwardness among the Muslims which evoke a supposedly low value placed on modern education by Islamic theology, the status of Indian Muslims as a minority, and invidious discrimination against the Muslims in India. Largely cast in a polemical and impressionistic mode, this debate has long awaited empirical underpinnings. The recent upsurge in empirical studies on the topic requires an explanatory frame that admits of precision and complexity. Despite the renewed interest in this subject following the Sachar Committee Report, considerable knowledge gaps continue to exist in our understanding of the dynamics between religion and access to education. The present work brings to fore the spatially contextualized historical trajectories that have shaped educational development and various forms of disparities therein. It argues that religious communities, such as the Muslims, have to be seen as spatially and economically differentiated across regions rather than as homogeneous socio-cultural aggregates. This argument draws upon disaggregation of national-level secondary data and is supplemented by a primary fieldwork-based comparison of the educational status of Muslims in Patna and Purnia districts of Bihar. The relative educational backwardness of the Muslim community is thus seen to have underlying spatial and class patterns that are often overlooked.

The book analyzes in detail the ideological and organizational changes that occurred within the broader Salafi movement after the Arab uprisings. While scholarship had long recognized the divisions within Salafism, this volume looks at the ways in which the extraordinary events of the Arab uprisings have led to a profound rethink of such divisions. Focusing on the developments that have characterized Salafi movements across a number of Arab countries, the contributors to this volume underline changes and continuities in both ideology and political praxis. Popular participation in the uprisings forced Salafism to contend with the rise of people’s power and different movements chose different paths to respond to such challenges. In particular, the volume focuses on what can be termed increased politicization on the part of Salafis across the region as a response to the uprisings. While traditional Salafism shied away from institutional politics and organized forms of social and political participation, the uprisings saw the emergence of parties and movements willing to “sacrifice” tradition and engage with and through political institutions.

Since the late twentieth century, new institutions of Islamic learning for South Asian women and girls have emerged rapidly, particularly in urban areas and in the diaspora. This book reflects upon the increased access of Muslim girls and women to religious education and the purposes to which they seek to put their learning. Scholars of Faith is based on ethnographic fieldwork in two institutions of religious learning: the Jami‘a Nur madrasa in Shahjahanpur, North India, and Al-Huda International, an NGO that offers online courses on Islam, especially the Qur’an. In this monograph, Sanyal argues that Islamic religious education in the early twenty-first century—particularly for women—is thoroughly ‘modern’ and that this modernity, reflected in both old and new interpretations of religious texts, allows young South Asian women to evaluate their place in traditional structures of patriarchal authority in the public and private spheres in novel ways.