Saïd Amir Arjomand

constitutional supervision in December 1997. Its work was to be divided among five subcommittees, and its spokesman invited anyone aware of violation of public rights to inform the Commission. 59 The Commission has, however, displayed little energy. When it met President Khātamī to submit its report on 30

Cati Coe

situation of straitened financial resources and mothers’ energy, and the attribution of spiritual causes to a person’s death. It would serve as an excellent teaching tool to undergraduates in religion and global health—as well as in anthropology, African Studies, and folklore—broadening their perspectives

Saïd Amir Arjomand

praise of the Shah preceded the beginning of sineh-zani (chest beating) during the ceremonies. Furthermore, because of its tremendous cathartic effect on the spectators, the ceremonies acted as channels for discharge of potentially rebellious energy and thus aided the domestication of the masses. Yet

André Chappatte

context of selling, acting was about consuming. The energy of the Maouloud could also be conducive to business. Along the streets of the festival numerous shops and hawkers displayed a wide range of religious paraphernalia. Welcomed by the sensational ambiance that inhabits the festival, 42 the passers

Monika Brodnicka

this energy and channel it, as well as the recognition of external signs, divination, and visible and invisible forces (Conrad and Frank 1995). Through his thorough knowledge of blacksmiths in Mande society McNaughton elaborates on the conception of nyama and how it is manipulated. He argues that

M.H.A. Bolaji

populace’s attention from the Dumsor (the energy crisis) and what they saw as the poor state of the economy ( Daily Guide 2015). 14 In an extremist fashion that aimed at promoting antigovernment ideas, part of this politicized narrative also ignored the religious pluralism in the country. These ideas

Abamfo Ofori Atiemo

pure form in India. The African culture is an offshoot of the tantric system of India, where animal sacrifices are common and the use of subtle energies for various purposes, good and evil, is a common practice. From this perspective therefore, whatever one may think is African has its roots in the

Beth Ann Williams

lives of women. East African churches rely overwhelmingly on women as ideological caretakers and mothers, sources of resources and funding, and workers (both volunteer and paid) at the congregational level. Women continue to invest time and energy in church commitments, despite the busyness of their

Ambra Formenti

sociopolitical field and open to multiple global connections. This change was influenced on the one hand by the gradual replacement of early missionaries with local leaders at all hierarchical levels of IEGB , and on the other by a new missionary energy brought by recently established international

Saïd Amir Arjomand

the disciples of the imams—and one very different from that of the pro-ʿAlid tribal condottieri of the civil-war era such as Abuʾl-Saraya. Jaʿfar al-Sadiq is considered a great traditionist, and most of his energy had been devoted to the training of a large number of his followers in the transmission