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"This concise and accessible introduction brings the writings of Marx and Engels and later thinkers in the Marxist tradition including Althusser, Gramsci, the Frankfurt School as well as Liberation Theologians such as Gutierrez and Maduro, into focus in relation to questions of religion, social change and social justice"--

Levi-Strauss, linguistics and structuralism -- Kinship as communication -- The illusion of totemism -- Myths without meaning -- Structuralism, shamanism, and material culture -- The structure of nostalgia -- Levi-Strauss and the study of religions

In 2019, IBON International and the Campaign for Human Rights in the Philippines UK (CHRP-UK) made preparations for some relatives of some of the victims of former Philippine President Duterte's war on drugs to travel to meet members of the European Parliament as well as diasporic and other publics in Europe and the UK. At the same time, the play Tao Po! – 'Is Anybody There?' – a dramatic monologue exploring different perspectives of those involved in Duterte's drug war including those of victims and perpetrators, was touring Europe. These affectively saturated actions and performances were accompanied by social media posts on Twitter, Facebook, and Instagram, among other platforms, using hashtags such as #Stopthekillingsph and #Warondrugsph. I juxtapose two very different interpretations of these actions and performances. On the one hand, I frame them as elements of a political strategy performed to solicit particular affective responses as a means of assembling a transnational public that could bring international political pressure to bear on the Duterte regime. On the other hand, I suggest that these actions were performed to cultivate a sense of belonging to a moral public. I conclude by arguing that the enactment of affects such as grief and loss – affects which are constitutive of the war on drugs – suggests a model of social and political change that works from the bottom-up, with affective experience as the primary catalyst.

Hong Kong has been represented as a politically indifferent, capitalist utopia. This representation was first deployed by British colonial elites and has since been embroidered by Hong Kong's new political masters in Beijing. Yet, on 15 October 2011, anti-capitalist activists identifying with the global Occupy movement assembled in Hong Kong Central and occupied a space under the HSBC bank. Occupy Hong Kong proved to be the longest occupation of all that was initiated by the global Occupy movement. Situated in a space notable for previously having been the haunt of Filipina domestic workers, the occupation conjured a community into the purified spaces of Hong Kong's financial district. I describe this in terms of an eruption of the sacred that placed conventional norms of Hong Kong city life under erasure, releasing powerful emotions into spaces once thought to be immune to the ritual effervescences of the transgressive.

'Rituals of resistance and the struggle over democracy in Turkey' / Agnes Czajka -- 'Making ritual enactments political : free speech after the Charlie Hebdo attacks' / Zaki Nahaboo -- 'A tale of two energies : the political agency of things' / Paul François Tremlett -- 'Affective communitas and sacred geography : mapping place and movement in Norwegian pilgrimage' / Marion Grau -- 'How to do things with rituals, or : disrupting Protestant Lutheran theology, converting refugees and their appropriation of the Eucharist' / Gitte Buch-Hansen -- 'Dances of self-development as a resource for participatory democracy' / Michael Houseman and Marie Mazzella di Bosco -- 'Trans-indigenous festivals : democracy and emplacement' / Graham Harvey.