Emir Mahieddin
Emir Mahieddin is a CNRS researcher, member of the CéSor - EHESS, in Paris (France). He holds a Ph.D. in social and cultural anthropology from Aix-Marseille University (France, nov. 2015). From april 2017 to september 2018, he was a postdoctoral researcher at the Uppsala Religion & Society Research Centre, and affiliated to the research programme "The Impact of Religion". He joined the CNRS in october 2018. In november 2018, his project "Pentecostal Migrants in Secular Sweden: Influences and Challenges" was granted funding from the Swedish Science Council for three years (2019-2022).
Interested in moral anthropology, he is specialized in the study of Evangelical and Pentecostal Christianity in Sweden. After a study dealing with the contemporary transformations of the Swedish Pentecostal movement (2010-2012), he carried out fieldwork on Pentecostalism among Latin American (2017-2019) and Arabic-speaking immigrants (2019) in Sweden. He also regularly writes on the history of anthropology and anthropological theories.
In 2022, he was awarded with the CNRS Bronze Medal.
Address: CéSor - Centre d'études en sciences sociales du religieux
14 Cours des Humanités
93322 Aubervilliers Cedex, France
Interested in moral anthropology, he is specialized in the study of Evangelical and Pentecostal Christianity in Sweden. After a study dealing with the contemporary transformations of the Swedish Pentecostal movement (2010-2012), he carried out fieldwork on Pentecostalism among Latin American (2017-2019) and Arabic-speaking immigrants (2019) in Sweden. He also regularly writes on the history of anthropology and anthropological theories.
In 2022, he was awarded with the CNRS Bronze Medal.
Address: CéSor - Centre d'études en sciences sociales du religieux
14 Cours des Humanités
93322 Aubervilliers Cedex, France
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Books by Emir Mahieddin
Journal Issues by Emir Mahieddin
Avec les contributions de : Rim Affaya, Mohamed Amer Meziane, Fernanda Azeredo de Moraes, Myriam Dao, Hamza Esmili, Camilo León Quijano, Emir Mahieddin, Lenita Oliveira Ruggi, Alesandra Tatić.
Ainsi, cette livraison présente-t-elle des figures d’indignés, de silencieux, de gardiens d’un secret, de grands hommes éphémères, de sportifs, de militants, de supporters, et même d’un ethnologue.
Soit ils et elles ont transgressé les frontières (politiques ou ethniques) et normes de genre, codes coutumiers, distinction du public et du privé. La transgression se présente aussi sous la figure ambiguë, condensant des qualités contraires, des caractéristiques ordinairement disjointes : le masculin et le féminin, l’humain et le divin, l’ordre et le désordre. De telles figures d’exception en viennent ainsi à incarner les peurs ou, au contraire, les aspirations des membres de leur société.
Soit ils et elles, explorateurs de l’extrême, sont allés jusqu'au bout de leurs convictions, appliquant à la lettre, voire à l’excès, les normes auxquelles ils ont adhéré.
En somme, la figure d’exception cristallise la norme par défaut dans le premier cas, la norme par excès dans le second.
Papers by Emir Mahieddin
Abstract - Robbins' article:
In “Dark Anthropology,” Sherry Ortner questions the critical potential of anthropological studies of ethics, and particularly of research focused on studying cultural articulations of the good. She promotes instead the study of people's critiques of the neoliberal darkness that besets their lives. Suggesting that critical, dark anthropology is handicapped by opposing itself to the study of the good, I reconsider the critical potential of the anthropological study of difference. This critical potential has been attenuated, Robbins argues, by relativism's focus on the negative sides of various cultural formations. Robbins argues instead for an approach to difference based on value pluralism and its claims about the diversity of the good. I illustrate the potential of the comparative study of the good in these terms in part by considering contemporary research on prosperity gospel Christianity and also recent work from many parts of the world on hierarchy as a valued social form.
Avec les contributions de : Rim Affaya, Mohamed Amer Meziane, Fernanda Azeredo de Moraes, Myriam Dao, Hamza Esmili, Camilo León Quijano, Emir Mahieddin, Lenita Oliveira Ruggi, Alesandra Tatić.
Ainsi, cette livraison présente-t-elle des figures d’indignés, de silencieux, de gardiens d’un secret, de grands hommes éphémères, de sportifs, de militants, de supporters, et même d’un ethnologue.
Soit ils et elles ont transgressé les frontières (politiques ou ethniques) et normes de genre, codes coutumiers, distinction du public et du privé. La transgression se présente aussi sous la figure ambiguë, condensant des qualités contraires, des caractéristiques ordinairement disjointes : le masculin et le féminin, l’humain et le divin, l’ordre et le désordre. De telles figures d’exception en viennent ainsi à incarner les peurs ou, au contraire, les aspirations des membres de leur société.
Soit ils et elles, explorateurs de l’extrême, sont allés jusqu'au bout de leurs convictions, appliquant à la lettre, voire à l’excès, les normes auxquelles ils ont adhéré.
En somme, la figure d’exception cristallise la norme par défaut dans le premier cas, la norme par excès dans le second.
Abstract - Robbins' article:
In “Dark Anthropology,” Sherry Ortner questions the critical potential of anthropological studies of ethics, and particularly of research focused on studying cultural articulations of the good. She promotes instead the study of people's critiques of the neoliberal darkness that besets their lives. Suggesting that critical, dark anthropology is handicapped by opposing itself to the study of the good, I reconsider the critical potential of the anthropological study of difference. This critical potential has been attenuated, Robbins argues, by relativism's focus on the negative sides of various cultural formations. Robbins argues instead for an approach to difference based on value pluralism and its claims about the diversity of the good. I illustrate the potential of the comparative study of the good in these terms in part by considering contemporary research on prosperity gospel Christianity and also recent work from many parts of the world on hierarchy as a valued social form.
À partir d’une enquête ethnographique au long cours, menée entre 2008 et 2020 dans des congrégations pentecôtistes suédophones, hispanophones et arabophones de Finlande et de Suède, cet article propose d’interroger la notion de « vérité » véhiculée par ces mouvements, notamment sous l’angle de la dialectique du visible et du caché que l’on voit s’y déployer de différentes manières, se déclinant dans les questions de la confiance, de la sincérité de la conversion, de l’authenticité de la foi ou de la véracité de ce qui se donne à voir, que ce soit dans les aspects moraux ou liturgiques de l’activité religieuse. L’auteur suggère qu’en diagnostiquant l’imposture réelle ou supposée du converti « intéressé » ou « hypocrite », en dénonçant le formalisme rituel excessif des autres Églises ou en mettant en garde contre le visualisme irraisonné du monde séculier, les pentecôtistes construisent du faux pour produire du vrai.
The number of international pentecostal churches in the Greater Stockholm area has grown significantly since the beginning of 2000. This first report from the multidisciplinary research project Pentecostal Migrants in secular Sweden: Influences and Challenges, gives a snapshot of a religious landscape in flux. The aim of this report is, firstly, to map the number and types of international pentecostal congregations in the Greater Stockholm area. Secondly, it aims at describing and giving new perspectives on the activity and lives of the members of three international pentecostal churches. The report discusses the problems of framing the phenomena and of categorizing the churches and members in focus. International pentecostalism refers to faith communities and local churches the majority of whose members are born outside Sweden, use a language other than Swedish, and are connected to some historic branch of Pentecostal Christianity. Furthermore, international refers to a connection to an international church, church assembly, or an international network. Three Pentecostal churches and municipalities in the Greater Stockholm area are described in more detail in the report: Igelsia Nueva Creatión and Sollentuna municipality, City Church International and Greater Stockholm, and the Arabic church and Sundbyberg municipality. The three churches studied have their own particular features, history, and business. However, one can conclude that the churches´ activities and the lives of their members are multifaced and fluid. There are services, everyday activities and groups for different ages and purposes, internaland external aid activities, and Internet, TV, and music recording. The church members have their origins in many different countries, have different occupational backgrounds, education, and social status. Furthermore, they have moved between countries, and between occupations, educations, and churches within Stockholm and Sweden. Most of the international pentecostal churches in the Greater Stockholm area came to be after the year 2000. There are both independent churches and churches connected to Swedish pentecostal churches. The municipalities in the Greater Stockholm area show different patterns and frequencies of international pentecostal churches. The