Project MUSE®: Anthropological Quarterly - Latest Articles
https://muse.jhu.edu/journal/10
Project MUSE®: Latest articles in Anthropological Quarterly.daily12026-05-12T00:00:00-05:00text/htmlen-USVol. 73, no. 3 (2000) through current issueLatest Articles: Anthropological QuarterlyTWOProject MUSE®Anthropological Quarterly1534-15180003-5491Latest articles in Anthropological Quarterly. Feed provided by Project MUSE®When is a Resident also a Pilgrim?: LDS Temple Attendance in Cardston, Alberta, Canada
https://muse.jhu.edu/article/988714
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The interactions between religious pilgrimage practices and the tourism industry are well documented (Badone and Roseman 2004, Bremer 2005, Coleman and Eade 2004, Leppakari and Griffin 2017, Raj and Griffin 2015, Swatos Jr. 2006, Timothy and Olsen 2006, Thomases 2019). A common theme in this literature is that the supposed distinction between pilgrim and tourist is at least blurred, if not entirely inaccurate. This blurring is premised on the overlap between tourist and pilgrim economies, and it has enabled scholars interested in pilgrimage to focus on religious tourism, instead of just pilgrimage. This, in turn, has resulted in a rapid increase in the quantity of research published about religious tourism. Das
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallWhen is a Resident also a Pilgrim?: LDS Temple Attendance in Cardston, Alberta, Canada2026-04-23text/htmlen-USWhen is a Resident also a Pilgrim?: LDS Temple Attendance in Cardston, Alberta, Canada2026-04-232026TWOProject MUSE®1506292026-05-12T00:00:00-05:002026-04-23Time/Money/God/Nature: Christian Timescapes on a Barrier Island
https://muse.jhu.edu/article/988715
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In 1970, anthropologist Mary Douglas identified four major elements in debates about risk and the environment: time, money, God, and nature ([1970] 2002:209). Shortly after, Charles T. Williams, a fisherman in his 80s, published a memoir of Kinnakeet, his village on Hatteras Island, which includes the origin story of its church. As Williams tells it, Kinnakeeters prayed for a church but were too poor to build one. Then, suddenly in 1880, a decade before his birth, God “wrought a miracle on their behalf” ([1975] 2016:53). Descending from Heaven, God planted millions of oysters and told them: “My little children, you have no legs, you cannot run… just open your mouths and your heavenly Father will feed you: you
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallTime/Money/God/Nature: Christian Timescapes on a Barrier Island2026-04-23text/htmlen-USTime/Money/God/Nature: Christian Timescapes on a Barrier Island2026-04-232026TWOProject MUSE®1258812026-05-12T00:00:00-05:002026-04-23Spirits as Ready-to-Handle: A Phenomenological Analysis of Pentecostal Spiritual Warfare Practices in Tanzania
https://muse.jhu.edu/article/988716
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In July 2009, I asked Loveness if I could interview her. Loveness is a born-again Christian woman, who at the time was in her early thirties. She was and still is an active member of the charismatic revival movement in the Evangelical Lutheran Church in Iringa, which is a regional capital with approximately 150,000–200,000 inhabitants in south-central Tanzania. I had previously interviewed her on different topics, including her own conversion story, and when requesting this interview, I explained that this time the topic would be the different categories of spirits that, in Pentecostal/Charismatic cosmologies, work under Satan’s authority. As Loveness and I were both planning to attend a charismatic worship
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallSpirits as Ready-to-Handle: A Phenomenological Analysis of Pentecostal Spiritual Warfare Practices in Tanzania2026-04-23text/htmlen-USSpirits as Ready-to-Handle: A Phenomenological Analysis of Pentecostal Spiritual Warfare Practices in Tanzania2026-04-232026TWOProject MUSE®1244932026-05-12T00:00:00-05:002026-04-23The Erin Brockovich Chemical and the Construction of Toxic Uncertainty in Norman, Oklahoma
https://muse.jhu.edu/article/988717
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When my family and I were preparing to move to Norman, Oklahoma in 2011 a quick Google search turned up a report from the Environmental Working Group announcing that Norman’s tap water had the highest levels of the “Erin Brockovich chemical” in the nation (Sutton 2010). Erin Brockovich Chemical – those three words told an entire story. Although I had not seen Erin Brockovich, the movie starring Julia Roberts, the story was familiar – a cancer cluster and industrial pollution; one of those cases where private corporations and the government conspire to cover up a massive public health disaster. I did not need to hear much more than that. This was bad, and I did not want my family drinking the tap water in
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallThe Erin Brockovich Chemical and the Construction of Toxic Uncertainty in Norman, Oklahoma2026-04-23text/htmlen-USThe Erin Brockovich Chemical and the Construction of Toxic Uncertainty in Norman, Oklahoma2026-04-232026TWOProject MUSE®1113512026-05-12T00:00:00-05:002026-04-23Catalonia’s Human Towers: Castells, Cultural Politics, and the Struggle toward the Heights by Mariann Vaczi (review)
https://muse.jhu.edu/article/988718
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Mariann Vaczi’s work provides a detailed ethnographic account of the Catalan tradition of constructing castells—remarkable human towers extending over thirty feet, embodying both physical prowess and profound symbolic meaning. Amid the resurgence of secessionist sentiments in contemporary times, this ancient tradition has come to represent the nuances of Catalonia’s socio-political landscape and cultural identity. Grounded in two years (2014–2016) of ethnographic research and intimate engagement with the Catalan casteller community, Vaczi’s critical eye and direct involvement in tower-building events offer an empirical look into the physical, political, and emotional stakes involved in the tradition.The vividly
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallCatalonia’s Human Towers: Castells, Cultural Politics, and the Struggle toward the Heights by Mariann Vaczi (review)2026-04-23text/htmlen-USCatalonia’s Human Towers: Castells, Cultural Politics, and the Struggle toward the Heights by Mariann Vaczi (review)2026-04-232026TWOProject MUSE®135332026-05-12T00:00:00-05:002026-04-23Three Ways to Fail. Journeys Through Mapuche Chile by Magnus Course (review)
https://muse.jhu.edu/article/988719
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In his first book on the Mapuche world, the monograph Becoming Mapuche (2011), British anthropologist Magnus Edwin George Course focused on the construction of personhood and the relationships that make it possible. In the collection of personal narratives that comprise Three Ways to Fail (2024), his second book on these Indigenous people inhabiting areas of present-day Chile and Argentina, he turns his inquiry toward the opposite: the kinds of relationships that lead to the breakdown of ties between people and that, in their ultimate consequences, can even bring about death. As its title suggests, the book is structured around three figures, specifically, “three distinct Mapuche archetypes […] of how people fail
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallThree Ways to Fail. Journeys Through Mapuche Chile by Magnus Course (review)2026-04-23text/htmlen-USThree Ways to Fail. Journeys Through Mapuche Chile by Magnus Course (review)2026-04-232026TWOProject MUSE®150362026-05-12T00:00:00-05:002026-04-23Managing Expectations and Bringing Refugees “Down to Earth” at a Madrid NGO
https://muse.jhu.edu/article/988720
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Before heading out for the day, I stopped by Julia’s1 desk to ask how Zgard’s family’s meeting with the Ministry representatives had gone. Julia, the head program coordinator of the Madrid Refugee Support Organization,2 sighed and looked up from her computer, telling me that the representatives had tried to be prudent with the Afghan refugee family when discussing the guidelines and assistance for housing in the second phase of the refugee and asylum seeker reception program. Sofía, the center coordinator, had informed me earlier in the week that this meeting had been scheduled because the organization had been having trouble working with the family to move to the second phase. Because of this, they had asked the
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallManaging Expectations and Bringing Refugees “Down to Earth” at a Madrid NGO2026-04-23text/htmlen-USManaging Expectations and Bringing Refugees “Down to Earth” at a Madrid NGO2026-04-232026TWOProject MUSE®1271982026-05-12T00:00:00-05:002026-04-23Anxious Ambiguities: Ritual Clowning and Sexual Humor in Siberian Bear Ceremonialism
https://muse.jhu.edu/article/988721
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Among the Indigenous peoples of the circumpolar north for whom Bear is often the most significant Other-than-Human Person, bear ceremonialism fulfills a number of important social functions, such as communicating cultural information and displaying models of culturally appropriate behaviors.1 Today, the status of bear ceremonialism among different northern communities varies from fragmentary to practically lost. This is not the case with the Khanty and Mansi bear ceremonialism, which survived the Soviet period and is today undergoing a renewal.The Khanty and Mansi are Ob-Ugrian speaking peoples who live in remote, widely scattered extended family settlements among the rivers, forests, and swamps of the west
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/10/image/coversmallAnxious Ambiguities: Ritual Clowning and Sexual Humor in Siberian Bear Ceremonialism2026-04-23text/htmlen-USAnxious Ambiguities: Ritual Clowning and Sexual Humor in Siberian Bear Ceremonialism2026-04-232026TWOProject MUSE®1224102026-05-12T00:00:00-05:002026-04-23