[1]
Ahmed, A.S. 1999. Islam today: a short introduction to the muslim world. I.B. Tauris Publishers.
[2]
Alter, J.S. 1999. Heaps of Health, Metaphysical Fitness. Current Anthropology. 40, S1 (Feb. 1999), S43–S66. https://doi.org/10.1086/200060.
[3]
Asad, T. 1983. Anthropological Conceptions of Religion: Reflections on Geertz. Man. 18, 2 (June 1983). https://doi.org/10.2307/2801433.
[4]
Bayart, J.-F. et al. 1999. The criminalization of the state in Africa.
[5]
Bell, C.M. 1992. Ritual theory, ritual practice. Oxford University Press.
[6]
BERNSTEIN, A. 2012. MORE ALIVE THAN ALL THE LIVING: Sovereign Bodies and Cosmic Politics in Buddhist Siberia. Cultural Anthropology. 27, 2 (May 2012), 261–285. https://doi.org/10.1111/j.1548-1360.2012.01143.x.
[7]
Bialecki, J. et al. 2008. The Anthropology of Christianity. Religion Compass. 2, 6 (Nov. 2008), 1139–1158. https://doi.org/10.1111/j.1749-8171.2008.00116.x.
[8]
Bird-David, N. 2006. Animistic epistemology: Why do some hunter-gatherers not depict animals? Ethnos. 71, 1 (Mar. 2006), 33–50. https://doi.org/10.1080/00141840600603152.
[9]
Boddy, J. 1994. Spirit Possession Revisited: Beyond Instrumentality. Annual Review of Anthropology. 23, 1 (Oct. 1994), 407–434. https://doi.org/10.1146/annurev.an.23.100194.002203.
[10]
Boddy, J. 1993. Subversive Kinship: The Role of Spirit Possession in Negotiating Social Place in Rural Northern Sudan. PoLAR: Political and Legal Anthropology Review. 16, 2 (1993), 29–38.
[11]
Boddy, J. 2016. The normal and the aberrant in female genital cutting: Shifting paradigms. HAU: Journal of Ethnographic Theory. 6, 2 (Oct. 2016), 41–69. https://doi.org/10.14318/hau6.2.008.
[12]
Bowie, F. 2006. The anthropology of religion: an introduction. Blackwell Publishing.
[13]
Bowie, F. 2006. The anthropology of religion: an introduction. Blackwell Publishing.
[14]
Boylston, T. 2015. And Unto Dust Shalt Thou Return” Death and the Semiotics of Remembrance in an Ethiopian Orthodox Christian Village. Material Religion. 11, 3 (July 2015), 281–302. https://doi.org/10.1080/17432200.2015.1082745.
[15]
Bruce Kapferer 1979. Mind, Self, and Other in Demonic Illness: The Negation and Reconstruction of Self. American Ethnologist. 6, 1 (1979), 110–133.
[16]
Bruce, S. 1996. Religion in the modern world: from cathedrals to cults. Oxford University Press.
[17]
de la CADENA, M. 2010. INDIGENOUS COSMOPOLITICS IN THE ANDES: Conceptual Reflections beyond "Politics”. Cultural Anthropology. 25, 2 (May 2010), 334–370. https://doi.org/10.1111/j.1548-1360.2010.01061.x.
[18]
Campbell, A.T. 1990. To square with Genesis: causal statements and shamanic ideas in Wayãpí. Polygon.
[19]
Campbell, A.T. and Dawson Books 1995. Getting to know Waiwai: an Amazonian ethnography. Routledge.
[20]
de Castro, E.V. 1998. Cosmological Deixis and Amerindian Perspectivism. The Journal of the Royal Anthropological Institute. 4, 3 (Sept. 1998). https://doi.org/10.2307/3034157.
[21]
de Castro, E.V. 1998. Cosmological Deixis and Amerindian Perspectivism. The Journal of the Royal Anthropological Institute. 4, 3 (Sept. 1998). https://doi.org/10.2307/3034157.
[22]
Charles Hirschkind 2001. The Ethics of Listening: Cassette-Sermon Audition in Contemporary Egypt. American Ethnologist. 28, 3 (2001), 623–649.
[23]
Charles Hirschkind 2001. The Ethics of Listening: Cassette-Sermon Audition in Contemporary Egypt. American Ethnologist. 28, 3 (2001), 623–649.
[24]
Charles Hirschkind 2001. The Ethics of Listening: Cassette-Sermon Audition in Contemporary Egypt. American Ethnologist. 28, 3 (2001), 623–649.
[25]
Ciekawy, D. and Geschiere, P. 1998. Containing Witchcraft: Conflicting Scenarios in Postcolonial Africa. African Studies Review. 41, 3 (Dec. 1998). https://doi.org/10.2307/525351.
[26]
Comaroff, J. 2000. Millennial Capitalism: First Thoughts on a Second Coming. Public Culture. 12, 2 (Jan. 2000), 291–343.
[27]
Comaroff, J. 2000. Millennial Capitalism: First Thoughts on a Second Coming. Public Culture. 12, 2 (Jan. 2000), 291–343.
[28]
Comaroff, J. and Comaroff, J.L. 1993. Modernity and its malcontents: ritual and power in postcolonial Africa. University of Chicago Press.
[29]
Comaroff, J.L. and Comaroff, J. 1999. Civil society and the political imagination in Africa: critical perspectives. University of Chicago Press.
[30]
Conference on New Approaches in Social Anthropology 1966. Anthropological approaches to the study of religion. Tavistock Publications.
[31]
Course, M. 2010. Of words and fog: Linguistic relativity and Amerindian ontology. Anthropological Theory. 10, 3 (Sept. 2010), 247–263. https://doi.org/10.1177/1463499610372177.
[32]
Crandon-Malamud, L. 1991. From the fat of our souls: social change, political process and medical pluralism in Bolivia. California U.P.
[33]
Csordas, T.J. 1993. Somatic Modes of Attention. Cultural Anthropology. 8, 2 (May 1993), 135–156. https://doi.org/10.1525/can.1993.8.2.02a00010.
[34]
Daniel Jordan Smith 2001. Ritual Killing, 419, and Fast Wealth: Inequality and the Popular Imagination in Southeastern Nigeria. American Ethnologist. 28, 4 (2001), 803–826.
[35]
Daston, L. et al. 1998. Wonders and the order of nature, 1150-1750. Zone Books.
[36]
DEEB, L. 2009. Emulating and/or embodying the ideal: The gendering of temporal frameworks and Islamic role models in Shi‘i Lebanon. American Ethnologist. 36, 2 (May 2009), 242–257. https://doi.org/10.1111/j.1548-1425.2009.01133.x.
[37]
Descola, P. 1994. In the society of nature : a native ecology in Amazonia.
[38]
Descola, P. and Palsson, G. 1996. Nature and society : anthropological perspectives.
[39]
DIMITRI TSINTJILONIS 1997. Embodied Difference: The ‘Body-Person’ of the Sa’dan Toraja. Bijdragen tot de Taal-, Land- en Volkenkunde. (1997), 244–272.
[40]
DIMITRI TSINTJILONIS 1997. Embodied Difference: The ‘Body-Person’ of the Sa’dan Toraja. Bijdragen tot de Taal-, Land- en Volkenkunde. (1997), 244–272.
[41]
Durkheim, É. and Fields, K.E. 1995. The elementary forms of religious life. Free Press.
[42]
Eduardo Batalha Viveiros de Castro 2004. Exchanging Perspectives: The Transformation of Objects into Subjects in Amerindian Ontologies. Common Knowledge. 10, 3 (2004), 463–484.
[43]
Eliade, M. 2004. Shamanism: archaic techniques of ecstasy. Princeton University Press.
[44]
Fenella Cannell 2010. The Anthropology of Secularism. Annual Review of Anthropology. 39, (2010), 85–100.
[45]
Fenella Cannell 2005. The Christianity of Anthropology. The Journal of the Royal Anthropological Institute. 11, 2 (2005), 335–356.
[46]
Fisiy, C.F. 1998. Containing Occult Practices: Witchcraft Trials in Cameroon. African Studies Review. 41, 3 (Dec. 1998). https://doi.org/10.2307/525357.
[47]
Gabriel, T.P.C. and Hannan, R. 2011. Islam and the veil: theoretical and regional contexts. Continuum.
[48]
Geertz, C. and American Council of Learned Societies 1973. The interpretation of cultures: selected essays. Basic Books.
[49]
Geertz, C. and Darnton, R. 2017. The interpretation of cultures: selected essays. Basic Books.
[50]
Geschiere, P. 1997. The modernity of witchcraft: politics and the occult in postcolonial Africa. University Press of Virginia.
[51]
Geschiere, P. 1997. The modernity of witchcraft: politics and the occult in postcolonial Africa. University Press of Virginia.
[52]
Geschiere, P. and Nyamnjoh, F. 1998. Witchcraft as an Issue in the ‘Politics of Belonging’: Democratization and Urban Migrants’ Involvement with the Home Village. African Studies Review. 41, 3 (Dec. 1998). https://doi.org/10.2307/525354.
[53]
Gilsenan, M. 2000. Recognizing Islam: religion and society in the modern Middle East. I. B. Tauris.
[54]
Harvey, G. 2003. Shamanism: a reader. Routledge.
[55]
Hirschkind, C. and Mahmood, S. 2002. Feminism, the Taliban, and Politics of Counter-Insurgency. Anthropological Quarterly. 75, 2 (2002), 339–354. https://doi.org/10.1353/anq.2002.0031.
[56]
Hornborg, A. 2006. Animism, fetishism, and objectivism as strategies for knowing (or not knowing) the world. Ethnos. 71, 1 (Mar. 2006), 21–32. https://doi.org/10.1080/00141840600603129.
[57]
Humphrey, C. et al. 1994. The archetypal actions of ritual: an essay on ritual as action illustrated by the Jain rite of worship. Clarendon Press.
[58]
Ingold, T. and Ebooks Corporation Limited 2000. The perception of the environment: essays on livelihood, dwelling and skill. Routledge.
[59]
Ingold, T. and Ebooks Corporation Limited 2000. The perception of the environment: essays on livelihood, dwelling and skill. Routledge.
[60]
Itzhak, N. 2015. Making Selves and Meeting Others in Neo-Shamanic Healing. Ethos. 43, 3 (Sept. 2015), 286–310. https://doi.org/10.1111/etho.12086.
[61]
Itzhak, N. 2015. Making Selves and Meeting Others in Neo-Shamanic Healing. Ethos. 43, 3 (Sept. 2015), 286–310. https://doi.org/10.1111/etho.12086.
[62]
Janet McIntosh 2004. Reluctant Muslims: Embodied Hegemony and Moral Resistance in a Giriama Spirit Possession Complex. The Journal of the Royal Anthropological Institute. 10, 1 (2004), 91–112.
[63]
Janice Boddy 1988. Spirits and Selves in Northern Sudan: The Cultural Therapeutics of Possession and Trance. American Ethnologist. 15, 1 (1988), 4–27.
[64]
Janice Boddy 1988. Spirits and Selves in Northern Sudan: The Cultural Therapeutics of Possession and Trance. American Ethnologist. 15, 1 (1988), 4–27.
[65]
Jean Comaroff and John L. Comaroff 1999. Occult Economies and the Violence of Abstraction: Notes from the South African Postcolony. American Ethnologist. 26, 2 (1999), 279–303.
[66]
Jean Pouillon 2016. Remarks on the verb "to believe”. HAU: Journal of Ethnographic Theory. 6, 3 (2016), 485–492.
[67]
Jonathan Haynes,Onookome Okome Evolving popular media: Nigerian video films. Research in African Literatures.
[68]
Keane, W. 2008. The evidence of the senses and the materiality of religion. Journal of the Royal Anthropological Institute. 14, s1 (Apr. 2008), S110–S127. https://doi.org/10.1111/j.1467-9655.2008.00496.x.
[69]
Kohn, E. 2015. Anthropology of Ontologies. Annual Review of Anthropology. 44, 1 (Oct. 2015), 311–327. https://doi.org/10.1146/annurev-anthro-102214-014127.
[70]
Kreinath, J. 2012. The anthropology of Islam reader. Routledge.
[71]
Lambek, M. 2008. A reader in the anthropology of religion. Blackwell Publishing.
[72]
Lambek, M. 2008. A reader in the anthropology of religion. Blackwell Publishing.
[73]
Lambek, M. 2008. A reader in the anthropology of religion. Blackwell Publishing.
[74]
Lambek, M. 2008. A reader in the anthropology of religion. Blackwell Publishing.
[75]
Lambek, M. 2000. The Anthropology of Religion and the Quarrel between Poetry and Philosophy. Current Anthropology. 41, 3 (June 2000), 309–320. https://doi.org/10.1086/300143.
[76]
Lambek, M. 2000. The Anthropology of Religion and the Quarrel between Poetry and Philosophy. Current Anthropology. 41, 3 (June 2000), 309–320. https://doi.org/10.1086/300143.
[77]
Lara Deeb 2008. Exhibiting the ‘Just-Lived Past’: Hizbullah’s Nationalist Narratives in Transnational Political Context. Comparative Studies in Society and History. 50, 2 (2008), 369–399.
[78]
Lara Deeb 2009. Piety Politics and the Role of a Transnational Feminist Analysis. The Journal of the Royal Anthropological Institute. 15, (2009).
[79]
Levi-strauss, C. and Ebooks Corporation Limited 2008. Structural anthropology. Basic Books.
[80]
Lewis, I.M. 2003. Ecstatic religion: a study of shamanism and spirit possession. Routledge.
[81]
Lewis, I.M. 1971. Ecstatic religion: an anthropological study of spirit possession and shamanism. Penguin.
[82]
Lewis, I.M. 1966. Spirit Possession and Deprivation Cults. Man. 1, 3 (Sept. 1966). https://doi.org/10.2307/2796794.
[83]
Lewis, I.M. 1966. Spirit Possession and Deprivation Cults. Man. 1, 3 (Sept. 1966). https://doi.org/10.2307/2796794.
[84]
Londoño Sulkin, C.D. 2005. Inhuman beings: morality and perspectivism among Muinane people (Colombian Amazon). Ethnos. 70, 1 (Mar. 2005), 7–30. https://doi.org/10.1080/00141840500048474.
[85]
Londoño Sulkin, C.D. 2005. Inhuman beings: morality and perspectivism among Muinane people (Colombian Amazon). Ethnos. 70, 1 (Mar. 2005), 7–30. https://doi.org/10.1080/00141840500048474.
[86]
Lucas, R.H. and Barrett, R.J. 1995. Interpreting culture and psychopathology: Primitivist themes in cross-cultural debate. Culture, Medicine and Psychiatry. 19, 3 (Sept. 1995), 287–326. https://doi.org/10.1007/BF01381915.
[87]
Mahmood, S. 2001. Feminist Theory, Embodiment, and the Docile Agent: Some Reflections on the Egyptian Islamic Revival. Cultural Anthropology. 16, 2 (May 2001), 202–236. https://doi.org/10.1525/can.2001.16.2.202.
[88]
Marshall Sahlins, Thomas Bargatzky, Nurit Bird-David, John Clammer, Jacques Hamel, Keiji Maegawa and Jukka Siikala 1996. The Sadness of Sweetness: The Native Anthropology of Western Cosmology [and Comments and Reply]. Current Anthropology. 37, 3 (1996), 395–428.
[89]
Marshall Sahlins, Thomas Bargatzky, Nurit Bird-David, John Clammer, Jacques Hamel, Keiji Maegawa and Jukka Siikala 1996. The Sadness of Sweetness: The Native Anthropology of Western Cosmology [and Comments and Reply]. Current Anthropology. 37, 3 (1996), 395–428.
[90]
Masquelier, A. 2011. The Bloodstain: Spirit Possession, Menstruation, and Transgression in Niger. Ethnos. 76, 2 (June 2011), 157–182. https://doi.org/10.1080/00141844.2010.546867.
[91]
Masquelier, A. 2011. The Bloodstain: Spirit Possession, Menstruation, and Transgression in Niger. Ethnos. 76, 2 (June 2011), 157–182. https://doi.org/10.1080/00141844.2010.546867.
[92]
Mayblin, M. 2011. Death by marriage: power, pride, and morality in Northeast Brazil. Journal of the Royal Anthropological Institute. 17, 1 (Mar. 2011), 135–153. https://doi.org/10.1111/j.1467-9655.2010.01673.x.
[93]
Mayblin, M. 2014. People Like Us: Intimacy, Distance, and the Gender of Saints. Current Anthropology. 55, 10 (2014), 271–280.
[94]
Mayblin, M. 2012. The Madness of Mothers: Agape Love and the Maternal Myth in Northeast Brazil. American Anthropologist. 114, 2 (June 2012), 240–252. https://doi.org/10.1111/j.1548-1433.2012.01422.x.
[95]
Mayblin, M. 2014. The Untold Sacrifice: The Monotony and Incompleteness of Self-Sacrifice in Northeast Brazil. Ethnos. 79, 3 (May 2014), 342–364. https://doi.org/10.1080/00141844.2013.821513.
[96]
Mayblin, M. 2014. The Untold Sacrifice: The Monotony and Incompleteness of Self-Sacrifice in Northeast Brazil. Ethnos. 79, 3 (May 2014), 342–364. https://doi.org/10.1080/00141844.2013.821513.
[97]
Mayblin, M. 2013. The way blood flows: the sacrificial value of intravenous drip use in Northeast Brazil. Journal of the Royal Anthropological Institute. 19, (May 2013), S42–S56. https://doi.org/10.1111/1467-9655.12015.
[98]
McGuire, M.B. 1990. Religion and the Body: Rematerializing the Human Body in the Social Sciences of Religion. Journal for the Scientific Study of Religion. 29, 3 (Sept. 1990). https://doi.org/10.2307/1386459.
[99]
Meyer, B. 1998. The Power of Money: Politics, Occult Forces, and Pentecostalism in Ghana. African Studies Review. 41, 3 (Dec. 1998). https://doi.org/10.2307/525352.
[100]
Meyer, B. and Pels, P. 2003. Magic and modernity : interfaces of revelation and concealment.
[101]
Michael Lambek 2003. Rheumatic Irony: Questions of Agency and Self-deception as Refracted through the Art of Living with Spirits. Social Analysis: The International Journal of Social and Cultural Practice. 47, 2 (2003), 40–59.
[102]
Michael Lambek 1988. Spirit Possession/Spirit Succession: Aspects of Social Continuity among Malagasy Speakers in Mayotte. American Ethnologist. 15, 4 (1988), 710–731.
[103]
Michael Lambek 1980. Spirits and Spouses: Possession as a System of Communication among the Malagasy Speakers of Mayotte. American Ethnologist. 7, 2 (1980), 318–331.
[104]
Michael Lambek 1998. The Sakalava Poiesis of History: Realizing the Past Through Spirit Possession in Madagascar. American Ethnologist. 25, 2 (1998), 106–127.
[105]
Moore, H.L. et al. 2001. Magical interpretations, material realities: modernity, witchcraft, and the occult in postcolonial Africa. Routledge.
[106]
Moore, H.L. et al. 2001. Magical interpretations, material realities: modernity, witchcraft, and the occult in postcolonial Africa. Routledge.
[107]
Moore, H.L. et al. 2001. Magical interpretations, material realities: modernity, witchcraft, and the occult in postcolonial Africa. Routledge.
[108]
Moore, H.L. et al. 2001. Magical interpretations, material realities: modernity, witchcraft, and the occult in postcolonial Africa. Routledge.
[109]
Moore, H.L. et al. 2001. Magical interpretations, material realities: modernity, witchcraft, and the occult in postcolonial Africa. Routledge.
[110]
Morales, E. 1995. The guinea pig: healing, food, and ritual in the Andes. University of Arizona Press.
[111]
Morris, B. 1987. Anthropological studies of religion: an introductory text. Cambridge University Press.
[112]
Morris, B. 1987. Anthropological studies of religion: an introductory text. Cambridge University Press.
[113]
Morten Axel Pedersen 2012. ‘The Soul of the Soul Is the Body’: Rethinking the Concept of Soul through North Asian Ethnography. Common Knowledge. 18, 3 (2012), 464–486.
[114]
Nabokov, I. 1997. Expel the Lover, Recover the Wife: Symbolic Analysis of a South Indian Exorcism. The Journal of the Royal Anthropological Institute. 3, 2 (June 1997). https://doi.org/10.2307/3035021.
[115]
Pals, D.L. 1996. Seven theories of religion. Oxford University Press.
[116]
Pals, D.L. 1996. Seven theories of religion. Oxford University Press.
[117]
Pals, D.L. 1996. Seven theories of religion. Oxford University Press.
[118]
Pals, D.L. 1996. Seven theories of religion. Oxford University Press.
[119]
Pals, D.L. 1996. Seven theories of religion. Oxford University Press.
[120]
Pals, D.L. 1996. Seven theories of religion. Oxford University Press.
[121]
Paul Stoller 1994. Embodying Colonial Memories. American Anthropologist. 96, 3 (1994), 634–648.
[122]
Paul Stoller 1994. Embodying Colonial Memories. American Anthropologist. 96, 3 (1994), 634–648.
[123]
Pels, P. 1998. The Magic of Africa: Reflections on a Western Commonplace. African Studies Review. 41, 3 (Dec. 1998). https://doi.org/10.2307/525359.
[124]
Rane Willerslev 2011. Frazer strikes back from the armchair: a new search for the animist soul. The Journal of the Royal Anthropological Institute. 17, 3 (2011), 504–526.
[125]
Rane Willerslev 2004. Not Animal, Not Not-Animal: Hunting, Imitation and Empathetic Knowledge among the Siberian Yukaghirs. The Journal of the Royal Anthropological Institute. 10, 3 (2004), 629–652.
[126]
Rane Willerslev 2004. Not Animal, Not Not-Animal: Hunting, Imitation and Empathetic Knowledge among the Siberian Yukaghirs. The Journal of the Royal Anthropological Institute. 10, 3 (2004), 629–652.
[127]
Rival, L. 2005. The attachment of the soul to the body among the Huaorani of Amazonian Ecuador. Ethnos. 70, 3 (Sept. 2005), 285–310. https://doi.org/10.1080/00141840500294300.
[128]
Rival, L. 1993. The Growth of Family Trees: Understanding Huaorani Perceptions of the Forest. Man. 28, 4 (Dec. 1993). https://doi.org/10.2307/2803990.
[129]
Robbins, J. 2013. Beyond the suffering subject: toward an anthropology of the good. Journal of the Royal Anthropological Institute. 19, 3 (Sept. 2013), 447–462. https://doi.org/10.1111/1467-9655.12044.
[130]
Robbins, J. 2003. What is a Christian? Notes toward an anthropology of Christianity. Religion. 33, 3 (July 2003), 191–199. https://doi.org/10.1016/S0048-721X(03)00060-5.
[131]
Rosalind Shaw 1997. The Production of Witchcraft/Witchcraft as Production: Memory, Modernity, and the Slave Trade in Sierra Leone. American Ethnologist. 24, 4 (1997), 856–876.
[132]
Rowlands, M. and Warnier, J.-P. 1988. Sorcery, Power and the Modern State in Cameroon. Man. 23, 1 (Mar. 1988). https://doi.org/10.2307/2803036.
[133]
Saba Mahmood Ethical formation and politics of individual autonomy in contemporary Egypt *. Social Research.
[134]
Saba Mahmood 2001. Feminist Theory, Embodiment, and the Docile Agent: Some Reflections on the Egyptian Islamic Revival. Cultural Anthropology. 16, 2 (2001), 202–236.
[135]
Saba Mahmood 2001. Rehearsed Spontaneity and the Conventionality of Ritual: Disciplines of ‘Ṣalāt’. American Ethnologist. 28, 4 (2001), 827–853.
[136]
Sallnow, M.J. 1987. Pilgrims of the Andes: regional cults in Cusco. Smithsonian Institution Press.
[137]
Samuli Schielke 2009. Ambivalent Commitments: Troubles of Morality, Religiosity and Aspiration among Young Egyptians. Journal of Religion in Africa. 39, (2009), 158–185.
[138]
Samuli Schielke 2009. Being Good in Ramadan: Ambivalence, Fragmentation, and the Moral Self in the Lives of Young Egyptians. The Journal of the Royal Anthropological Institute. 15, (2009).
[139]
Samuli Schielke 2008. Policing Ambiguity: Muslim Saints-Day Festivals and the Moral Geography of Public Space in Egypt. American Ethnologist. 35, 4 (2008), 539–552.
[140]
Santos-Granero, F. 1991. The power of love: the moral use of knowledge amongst the Amuesha of Central Peru. Athlone Press.
[141]
SCHIELKE, S. 2012. Surfaces of Longing. Cosmopolitan Aspiration and Frustration in Egypt. City & Society. 24, 1 (Apr. 2012), 29–37. https://doi.org/10.1111/j.1548-744X.2012.01066.x.
[142]
Smith, A. 2009. NIGERIAN SCAM E-MAILS AND THE CHARMS OF CAPITAL. Cultural Studies. 23, 1 (Jan. 2009), 27–47. https://doi.org/10.1080/09502380802016162.
[143]
Smith, A. 2001. Reading Wealth in Nigeria: Occult Capitalism and Marx’s Vampires. Historical Materialism. 9, 1 (Nov. 2001), 39–59. https://doi.org/10.1163/156920601760039177.
[144]
Smith, J.H. 2001. Of Spirit Possession and Structural Adjustment Programs: Government Downsizing, Education and Their Enchantments in Neo-Liberal Kenya. Journal of Religion in Africa. 31, 4 (Nov. 2001). https://doi.org/10.2307/1581468.
[145]
Stephen, M. and Suryani, L.K. 2000. Shamanism, Psychosis and Autonomous Imagination. Culture, Medicine and Psychiatry. 24, 1 (2000), 5–38. https://doi.org/10.1023/A:1005528028869.
[146]
Steven Van Wolputte 2004. Hang on to Your Self: Of Bodies, Embodiment, and Selves. Annual Review of Anthropology. 33, (2004), 251–269.
[147]
Taussig, M.T. and American Council of Learned Societies 1986. Shamanism, colonialism, and the wild man: a study in terror and healing. University of Chicago Press.
[148]
Taylor, A.C. 1996. The Soul’s Body and Its States: An Amazonian Perspective on the Nature of Being Human. The Journal of the Royal Anthropological Institute. 2, 2 (June 1996). https://doi.org/10.2307/3034092.
[149]
Thomas J. Csordas 1988. Elements of Charismatic Persuasion and Healing. Medical Anthropology Quarterly. 2, 2 (1988), 121–142.
[150]
Tsintjilonis, D. 2004. Words of intimacy: re-membering the dead in Buntao’. Journal of the Royal Anthropological Institute. 10, 2 (June 2004), 375–393. https://doi.org/10.1111/j.1467-9655.2004.00194.x.
[151]
Turner, V.W. 1967. The forest of symbols: aspects of Ndembu ritual. Cornell University Press.
[152]
Varisco, D.M. 2005. Islam obscured: the rhetoric of anthropological representation. Palgrave Macmillan.
[153]
Vitebsky, P. 1995. The shaman. Macmillan in association with Duncan Baird.
[154]
Werbner, R. 2011. The Charismatic Dividual and the Sacred Self*. Journal of Religion in Africa. 41, 2 (Jan. 2011), 180–205. https://doi.org/10.1163/157006611X569247.
[155]
West, H.G. and Sanders, T. 2003. Transparency and conspiracy: ethnographies of suspicion in the new world order. Duke University Press.
[156]
West, H.G. and Sanders, T. 2003. Transparency and conspiracy : ethnographies of suspicion in the new world order.
[157]
Whitehouse, H. and Laidlaw, J. 2004. Ritual and memory: toward a comparative anthropology of religion. AltaMira Press.
[158]
Willerslev, R. 2013. Taking Animism Seriously, but Perhaps Not Too Seriously? Religion and Society. 4, 1 (Jan. 2013).
[159]
Zito, A. 2011. Body. Material Religion. 7, 1 (Mar. 2011), 18–25. https://doi.org/10.2752/175183411X12968355481818.
[160]
Znamenski, A.A. 2004. Shamanism: critical concepts in sociology. Routledge.