California University Press, Berkeley. Routledge, London. Introduction: beyond norm, text and dialectics. In the anthropological dimension the public sphere is a source of promising prospects and the formation of defining constraints. More recent work has taken the opposite step of proposing that Western science has significant parallels with ‘traditional’ religious thinking. The most ethnographic studies on the pilgrimage focus in the sacred places rather than pilgrimage itself. Some of the broader issues relating to religious language are explored by Keane (1997). Basic Books, New York. Durkheim, E., 1915. ... pertnils the anthropological investigation of phenomena such as mag)', sorcery, curscs, and other practices rhat hold meaning for both prrlitcraie and literate socirties. Tanya Luhrmann’s Persuasions of the Witch’s Craft (1991) examines the role of witchcraft – or Wicca – among middle-class Londoners in the light of theories of the sociology of knowledge as well as of conversion. Duke University Press, Durham. Comaroff, J., 1985. Archives Européenes de Sociologie 15, 55–81. Religion has stood at the center of anthropological research since the discipline began in the mid-19th century, and its development has reflected trends in the discipline generally. … In such work, the discipline’s Durkheimian inheritance has come to the fore, in particular the view of ritual as expression and promoter of societal unity, alongside the more general assumption that religious ideas provide the key to socially shared categories of understanding. Clifford Geertz's essay 'Religion as a cultural system' is perhaps the most influential, certainly the most accomplished, anthropological definition of religion to have appeared in the last two decades. The key contrast here is with so-called symbolist approaches, which draw on a Durkheimian inheritance to emphasize how religion, and in particular ritual, should primarily be interpreted as made up of representations of the social order. Freedom and obedience are two complementary and interrelated qualities inherent in every person. Geertz, C., 1973. These are … Anthropologists have worked more and more in urban and Western contexts often associated with deritualization and secularization, and with decreased need for common rites of passage to define accession to social roles. ), 2004. More recently, focus has also been placed on the anthropologies of world religions such as Islam, Christianity, Hinduism, and Buddhism; on religion in relation to globalization and diaspora; and on cognitive approaches to the workings of the human mind. Roy Rappaport has also produced an influential discussion of ritual that sees it as primarily as “the performance of more or less invariant sequences of formal acts” (1999: p. 24). Joel Robbins (2004, 2007) examines the conversion to Pentecostal Christianity of the Urapmin of Papua New Guinea, and shows how even the apparent assimilation of Christian categories can conceal a more complex relationship to belief than might at first appear. Another characteristic of obedience is human freedom. Read Text. University of California Press, Berkeley. Body of Power, Spirit of Resistance: The Culture and History of a South African People. Annual Review of Anthropology 26, 47–71. Ruel, M., 1982. ), 1991. Salazar (2010) discerns two main orientations among cognitive researchers. Eickelman, D., Anderson, J., 1999. This has been particularly in the theories of ritual espoused by Victor Turner, who has contributed to a growing interest in anthropological studies pertaining to religion. The pigeon word ‘bilip’ is widely used by Urapmin, but it means something specific. Social theorists believed that religious ideas preceded scientific thought and practice. This prescience is known as the apocalypse. They discuss … Reflecting on the history of the anthropology of religion, Michael Lambek (2002: p. 4) characterizes contemporary research as drawing on a number of early sources: Franz Boas’s tracing of connections between religion and language; Émile Durkheim’s emphasis on the importance of the social; Karl Marx’s pointing to forms of alienation, mystification, and power; and Max Weber’s analysis of the place of religion in transitions to modernity. Ritual Theory, Ritual Practice. These approaches Henn characterizes as “normative,” “intelligible” and “dialectic,” respectively (Alexander Henn, 2008: p. 11). ), Rituals in an Unstable World: Contingency- Hybridity-Embodiment. HIDE THIS PAPER GRAB THE BEST PAPER 96.6% of users find it useful. Example: vision quest. The study of religion has generated new topics and methods as well as building on more established ones. This syllabus is thus subject to a few minor changes. The role of this sphere in the emergence of the ‘Arab Spring’ from the end of 2010 remains to be analyzed. (RELIGION) * I - ANTHROPOLOGICAL STUDY (by Clifford Geertz) The anthropological study of religion has been highly sensitive to changes in the general intellectual and moral climate of the day; at the same time, it has been a powerful factor in the creation of that climate. While anthropologists incorporate the dimension of religion into their studies, others have focused on this topic as a central theme. ), 1996. Read Text. Enjoying an Emerging Alternative World: Ritual in Its Own Ludic Right; Chapter 6. Feasts: A View from Cultural Anthropology; Chapter 7. Princeton University Press, Princeton. These themes, along with topics such as witchcraft, belief, language, and the body, have remained of perennial interest. Northern Book Centre, 2009 - Hindu pilgrims and pilgrimages - 58 pages. Feasts: A View from Cultural Anthropology; Chapter 7. ), 2006. In the light of social evolutionary models of human development, religious practice was perceived as providing a powerful index of the mental and moral levels of so-called primitive peoples. In her view bodies, like societies, can be seen as bounded systems, whose integrity and boundaries often need to be protected. Religious Chastity… 17 July 2014 36 Religious Chastity - includes the anthropological foundation of chastity based on the three levels of psychic life; 1. Separation rites and rites of incorporation expunge the initiate’s original vitality; but what Bloch calls the rebounding violence of transcendental conquest is contained in the return to everyday life, as the person is transformed from being prey into being a hunter – into a state where the powerful transcendent element inherited from the ritual dominates the person’s identity. (Eds. 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