Redeeming Anthropology

Redeeming Anthropology lifts a veil on anthropology as a modern academic discipline, constituted by its secular sovereign reason and membership in the Enlightenment-bequeathed university. Mining anthropology's biographical corpus, Khaled Furani reveals ways theology has always existed in itsrecesses, despite perpetual efforts at immuring encroachment by this banished other. Anthropologists have alternatively spurned, disregarded, and followed forms of religiosity, transmuting their theistic engagement in their professional work. Centrally, if unwittingly, theology remains inanthropology's consummate rite of ethnographic immersion, defying precepts on the autonomy of reason and knowledge production by immersing the seeker in the sought-after. Nevertheless, anthropology ultimately commits idolatry by largely adoring the concept of Culture, and its constructs, andupholding itself as pre-eminently an ethical triumph. Furthermore, by limiting its horizons to finite categories of "human" and"natural," anthropology entangles itself in "worship" of the State and conclusively of the sovereignty principle that powers modern reason. Recovery from idolatry mightarrive should anthropological reason become attuned to its fragility, cease to fear theistic reason, and open pathways toward revitalization through revelation.

Redeeming Anthropology lifts a veil on anthropology as a modern academic discipline, constituted by its secular sovereign reason and membership in the Enlightenment-bequeathed university. Mining anthropology's biographical corpus, Khaled Furani reveals ways theology has always existed in its recesses, despite perpetual efforts at immuring encroachment by this banished other. Anthropologists have alternatively spurned, disregarded, and followed forms of religiosity, transmuting their theistic engagement in their professional work. Centrally, if unwittingly, theology remains in anthropology's consummate rite of ethnographic immersion, defying precepts on the autonomy of reason and knowledge production by immersing the seeker in the sought-after. Nevertheless, anthropology ultimately commits idolatry by largely adoring the concept of Culture, and its constructs, and upholding itself as pre-eminently an ethical triumph. Furthermore, by limiting its horizons to finite categories of "human" and"natural," anthropology entangles itself in "worship" of the State and conclusively of the sovereignty principle that powers modern reason. Recovery from idolatry might arrive should anthropological reason become attuned to its fragility, cease to fear theistic reason, and open pathways toward revitalization through revelation.

A renewed focus on the role of interpersonal relationships in the cultivation of religious sensibilities is emerging in the study of religion. Matthew Ryan Robinson addresses this question in his study of Friedrich Schleiermacher's notion of "free sociability". In Schleiermacher's ethics, the human person is formed in and consists of intimate, tightly interconnecting relationships with others. Schleiermacher describes this sociability as a natural tendency prompted by experiences of physical and existential limitation that lead one to look to others to complete one's experience. But this experience of incompleteness and orientation to "the completion of humanity" also constitute the fundamental structure of religion in Schleiermacher's theory of religion as orientation to "the universe and the relationship of humanity to it." Thus, Schleiermacher not only presents sociability as basic to human nature, but also as inherently religious - and, potentially, redemptive.

Can Christian sin-talk be retrieved within the public sphere? In this contribution to ecotheology, Ernst M. Conradie argues that, amid ecological destruction, discourse on sin can contribute to a multidisciplinary depth diagnosis of what has gone wrong in the world. He confronts some major obstacles related to the plausibility of sin-talk in conversation with evolutionary biology, the cognitive sciences, and animal ethology. He defends an Augustinian insistence that social evil, rather than natural evil, is our primary predicament. If the root cause of social evil is sin, then a Christian confession of sin may yet yield good news for the whole earth.

Lively, forceful, and impassioned, Unwrapping the Sacred Bundle is a major intervention in debates about the configuration of the discipline of anthropology. In the essays brought together in this provocative collection, prominent anthropologists consider the effects of and alternatives to the standard definition of the discipline as a “holistic” study of humanity based on the integration of the four fields of archaeology, biological anthropology, sociocultural anthropology, and linguistic anthropology. Editors Daniel A. Segal and Sylvia J. Yanagisako provide a powerful introduction to the volume. Unabashed in their criticism of the four-field structure, they argue that North American anthropology is tainted by its roots in nineteenth-century social evolutionary thought. The essayists consider the complex state of anthropology, its relation to other disciplines and the public sphere beyond academia, the significance of the convergence of linguistic and cultural anthropology, and whether or not anthropology is the best home for archaeology. While the contributors are not in full agreement with one another, they all critique “official” definitions of anthropology as having a fixed, four-field core. The editors are keenly aware that anthropology is too protean to be remade along the lines of any master plan, and this volume does not offer one. It does open discussions of anthropology’s institutional structure to all possible outcomes, including the refashioning of the discipline as it now exists. Contributors. James Clifford, Ian Hodder, Rena Lederman, Daniel A. Segal, Michael Silverstein, Sylvia J. Yanagisako

Anthropology written for a popular audience is the most neglected branch of the discipline. In the 1980s postmodernist anthropologists began to explore the literary and reflective aspects of their work. Popularizing Anthropology advances that trend by looking at a key but previously marginalized genre of anthropology. The contributors, who are well known anthropologists, explore such themes as: why so many anthropologists are women; how the Japanese have reacted to Ruth Benedict; why Margaret Mead became so successful; how the French media promote Levi-Strauss and Louis Dumont; Why Bruce Chatwin tells us more about Aboriginals than many anthropologists in Australia; how personal accounts of fieldwork have evolved since the 1950s; how to write a personal account of fieldwork. Popularizing Anthropology unearths a submerged tradition within anthropology and reveals that, from the beginning, anthropologists have looked beyond the boundaries of the academy for their listeners. It aims to establish the popularization of the discipline as an illuminating topic of investigation in its own right, arguing that it is not an irrelevant appendage to the main body of the subject but has always been an integral part of it.

Redeeming Gender argues that the problems about sexuality which continue to sap the churches' energies are really about gender. The dominant understanding of women's bodies in the Christian West has been that they are inferior versions of the superior male body. This 'one-sex model' of the human body was replaced during the Enlightenment with a model of two opposite sexes. However, both models are inadequate for a theological or a secular understanding of the sexed body. In this innovative work, Adrian Thatcher envisages relations between women and men no longer blighted by long-term patriarchy, androcentrism and sexism in church and world, but redeemed from these structural sins by the grace of Jesus Christ. Dissected into two parts, Part One explains the legacy of both the one-sex and two-sex theories. It uncovers the one-sex theory and its assumptions, and indicates its presence in early Christian thought. It then describes what happened in our social, intellectual and theological history, which leaves us thinking that there are two sexes. In Part Two, Thatcher contributes to an emerging theology of gender in which women and men are fully and equally valued, and in which sexual difference (insofar as it exists at all), is capable of transformation into joyful communion, reflecting the very life of God the Holy Trinity. He exposes the reliance of much Church and theological teaching about sex and gender either on biblical proof texts or upon the language and nomenclature of late modernity, rather than upon considerations of Theology and Christology. Thatcher also indicates how Theology and Christology, in the area of gender, envisions the redemption of human relationships.

Volume 8 of the Histories of Anthropology Annual series, the premier series published in the history of the discipline, explores national anthropological traditions in Britain, the United States, and Europe and follows them into postnational contexts. Contributors reassess the major theorists in twentieth-century anthropology, including luminaries such as Franz Boas, Claude Lévi-Strauss, Bronisław Malinowski, A. R. Radcliffe-Brown, Marshall Sahlins, and lesser-known but important anthropological work by Berthold Laufer, A. M. Hocart, Kenelm O. L. Burridge, and Robin Ridington, among others. These essays examine myriad themes such as the pedagogical context of the anthropologist as a teller of stories about indigenous storytellers; the colonial context of British anthropological theory and its projects outside the nation state; the legacies of Claude Lévi-Strauss’s structuralism regarding culture specific patterns; cognitive universals reflected in empirical examples of kinship, myth, language, classificatory systems, and supposed universal mental structures; and the career of Marshall Sahlins and his trajectory from neo evolutionism and structuralism toward an epistemological skepticism of cross cultural miscommunication.