What is the work that miracles do in American Charismatic Evangelicalism? How can miracles be unanticipated and yet worked for? And finally, what do miracles tell us about other kinds of Christianity and even the category of religion? A Diagram for Fire engages with these questions in a detailed sociocultural ethnographic study of the Vineyard, an American Evangelical movement that originated in Southern California. The Vineyard is known worldwide for its intense musical forms of worship and for advocating the belief that all Christians can perform biblical-style miracles. Examining the miracle as both a strength and a challenge to institutional cohesion and human planning, this book situates the miracle as a fundamentally social means of producing change—surprise and the unexpected used to reimagine and reconfigure the will. Jon Bialecki shows how this configuration of the miraculous shapes typical Pentecostal and Charismatic religious practices as well as music, reading, economic choices, and conservative and progressive political imaginaries.

Cover -- Contents -- List of Illustrations -- Preface -- 1 Sacrifice -- 2 Honor -- 3 Martyrdom -- 4 Virtue and Vice -- 5 Fedayeen -- 6 Suicide Bombing -- 7 Selfies -- 8 The Widening Gyre -- Afghan Chronology (1964-2015) -- Notes -- Glossary -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- P -- Q -- R -- S -- T -- U -- W -- Z -- References -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- Y -- Z

This is a study of how Donald J. Trump, his populist credentials notwithstanding, borrows without acknowledgment and stubbornly refuses to come to terms with his indebtedness. Taken together with mobility and conviviality, the principle of incompleteness enables us to distinguish between inclusionary and exclusionary forms of populism, and when it is fuelled by ambitions of superiority and zero-sum games of conquest.

This book demonstrates the value of ethnographic theory and methods in understanding space and place, and considers how ethnographically-based spatial analyses can yield insight into prejudices, inequalities and social exclusion as well as offering people the means for understanding the places where they live, work, shop and socialize. In developing the concept of spatializing culture, Setha Low draws on over twenty years of research to examine social production, social construction, embodied, discursive, emotive and affective, as well as translocal approaches. A global range of fieldwork examples are employed throughout the text to highlight not just the theoretical development of the idea of spatializing culture, but how it can be used in undertaking ethnographies of space and place. The volume will be valuable for students and scholars from a number of disciplines who are interested in the study of culture through the lens of space and place.

If Aristotle sought to understand time through change, might we not reverse the procedure and seek to understand change through time? Once we do this, argues Peter Osborne, it soon becomes clear that ideas such as avant-garde, modern, postmodern and tradition—which are usually only treated as markets for empirically discrete periods, movements or styles—are best understood as categories of historical totalization. More specifically, Osborne claims, such ideas involve distinct “temporalizations” of history, giving rise to conflicting politics of time. His book begins with a consideration of the main aspects of modernity and develops though a series of critical engagements with the major twentieth-century positions in the philosophy of history. He concludes with a fascinating history of the avant-garde intervention into the temporality of everyday life in surrealism, the situationists and the work of Henri Lefebvre.

In the discipline's early days, anthropologists by definition were assumed to be white and male. Women and black scholars were relegated to the field's periphery. From this marginal place, white feminist anthropologists have successfully carved out an acknowledged intellectual space, identified as feminist anthropology. Unfortunately, the works of black and non-western feminist anthropologists are rarely cited, and they have yet to be respected as significant shapers of the direction and transformation of feminist anthropology. In this volume, Irma McClaurin has collected-for the first time-essays that explore the role and contributions of black feminist anthropologists. She has asked her contributors to disclose how their experiences as black women have influenced their anthropological practice in Africa, the Caribbean, and the United States, and how anthropology has influenced their development as black feminists. Every chapter is a unique journey that enables the reader to see how scholars are made. The writers present material from their own fieldwork to demonstrate how these experiences were shaped by their identities. Finally, each essay suggests how the author's field experiences have influenced the theoretical and methodological choices she has made throughout her career. Not since Diane Wolf's Feminist Dilemmas in the Field or Hortense Powdermaker's Stranger and Friend have we had such a breadth of women anthropologists discussing the critical (and personal) issues that emerge when doing ethnographic research.