"I would recommend this book to anyone contemplating the study of
religion using interviews and/or participant
observations."--"Journal for the Scientific Study of Religion"
"This is a rich collection in every sense of the word. It is
rich in ideas, in examples, and in approaches. . . . Beautifully
written and impeccably edited."
--"Journal of Contemporary Religion"
"This is a timely book on the actual "doing" of ethnography, and
how doing ethnography of religion demands specific attentiveness,
not least to the transformations undergone by the observer
herself."
--"Journal of Religion"
"This is an excellent and courageous book. It makes an important
contribution to the social sciences and the sociology of religion
in particular. It will help shape the way we do and think about
field research and should be read by students and scholars
alike."
-- "Sociology of Religion Book Reviews"
"The essays in this volume persuasively argue for the value of
ethnographic research, which complements and enriches statistical
analysis done by more traditional quantitative social
scientists."
--"Contemporary Sociology"
Over the last decade the sociology of religion and religious
studies have experienced a surge of ethnographic research. Scholars
now use ethnography, as anthropologists have long done, as a valued
source of knowledge from which they draw their pictures of the
religious world.
Yet, many researchers of religion have yet to grapple with the
issues that are changing anthropologists' use of the method.
Personal Knowledge and Beyond seeks to foster a cross-disciplinary
rethinking of ethnography's possibilities and limits for the study
of religions. It providesan overview of recent debates while also
pushing them in new directions. In addition, it offers critiques of
some of anthropology's reigning conceptualizations.
The volume brings together many of the best-known ethnographic
researchers of religion, including Karen McCarthy Brown, Lynn
Davidman, Armin Geertz, Cheryl Townsend Gilkes, Mary Jo Neitz, and
Thomas Tweed. Together, they share substantively from their
fieldwork and consider the consequences for the study of religion
of rejecting old ethnographic myths, as well as the risks of
replacing them with new ones. The volume will be of interest to
students as well as to experienced scholars in the field.
General
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