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Politics beyond the Text
A Reader
Forging Time, People, and Worlds
Bodies, Borders, Biopolitics

11 part one Anthropology My first serious effort to reflect on anthropology as a discipline was undertaken more than a decade after I earned my doctorate, after three rounds of intensive fieldwork and several theoretical excursions into the anthropology of complex societies. The Council of the Humanities of Princeton University invited me to contribute a volume on anthropology to its series on “Humanistic Scholarship in America.” The aim of the series was “to present a critical account of American humanistic schol- arship in recent decades.” Anthropology had not

Fijian players and families in southwest France in the fi rst half of 2016 aft er a friendly match against retired members of the French national team. Unlike the French team, who were set to party well into the night, the Epilogue sport for anthropology 256 • E pi l o gu e Fijian men and their families had retired to the campsite where they were stay- ing, where the men gathered around a bowl of kava (a slightly narcotic drink made from the roots of the kava plant, which plays a central role in Fijian life). Starting with the ceremonialism associated with kava

8 Anthropology of Religion Joel Robbins Mark Noll, discussing the early-twentieth-century emergence of Pentecostalism, refers to it as a development that “as is now well known, has had world historical signifi cance.”1 It is fair to say that Noll is right on both counts: Pentecostalism has changed and is changing the global landscape in world historical ways, and more and more people are coming to know that it is doing so. In reference to the fi rst point, about global infl uence, it is hard today to dispute the claim that Pentecostal- ism, broadly