Children of the New Age: A History of Spiritual Practices

Sutcliffe, Steven

doi:10.1525/nr.2004.8.1.124

Cited by 83 publications

(45 citation statements)

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“…This is very similar to the descriptions of participants in the Human Potential Movement and other New Age subcultures of the early twenty-first century (Buckland, 2002;R. Cohen & Rai, 2000;Greenwood, 2000;Jakobsen, 1999;Lowe, 1986;Pearson, Roberts, & Samuel, 1998;Prince & Riches, 2000;Sutcliffe, 2003;Sylvan, 2005;Wallis, 2003;York, 1995). Although the value of the role of religion or spirituality in postmodern times can be questioned -as it often seems to be pieced together according to 'particular consumer requirements' and abandoned if it does not serve those needs (Heelas, 1994: 102) -much of this discussion depends on the definition of religion and its role in culture.…”

Section: Ts: Insert Figure 2a-esupporting

confidence: 78%

Dance as a moving spirituality: A case study of Movement Medicine

Kieft¹

2014

Dance, Movement &Amp; Spiritualities

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This article describes dance as a moving spirituality through the case study of a specific practice called Movement Medicine. It addresses how a danced spirituality differs from other forms of spirituality, such as meditation and contemplation, and attempts to explore some of the aspects that make dance a unique medium for an embodied, lived and creative spirituality. ‘Feel good feelings’, as well as emerging from difficult emotions encountered on the dance floor, generate a sense of meaning which is translated to taking sustainable, socially just action. Through dance, different states of consciousness can be experienced through which ‘other’ knowledge is accessed and subsequently embodied. In these states, people can also meet and relate to spirit beings, and simultaneously express that relationship through the moving body. Finally, three qualities of dance are discussed, which contribute to concrete, lasting changes in existing life structures.

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Section: Ts: Insert Figure 2a-esupporting

confidence: 78%

Dance as a moving spirituality: A case study of Movement Medicine

Kieft¹

2014

Dance, Movement &Amp; Spiritualities

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“…Against this background, it is remarkable that most studies on New Age spirituality remain overly descriptive and lack solid, empirically grounded explanations for its attraction and popularity. In such descriptive accounts, the multi-faced, 'rhizomic' character of New Age spirituality is generally considered to be its main feature -leading in many cases to the conclusion that we are dealing here with a growing network of "spiritual seekers" and not with a unified movement (Sutcliffe, 2003). From such perspectives New Age is typically 6 characterized as a privatized "pick-and-mix religion" (Hamilton, 2000), "religious consumption à la carte" (Possamai, 2003) or a "spiritual supermarket" (Lyon, 2000).…”

Section: Introductionmentioning

confidence: 99%

Trajectories to the New Age. The spiritual turn of the first generation of Dutch New Age teachers

2012

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Twintigste Eeuw (Technology in the Netherlands in the Twentieth Century) and wrote various articles in Dutch and international journals on religion, New Age spirituality and culinary culture. The latter was also the topic of her dissertation (Eten en eetlust in Nederland (1840Nederland ( -1990 Most studies on New Age spirituality remain overly descriptive and lack solid, empirically grounded historical-sociological explanations for its increasing popularity since the counter culture of the 1960s and 1970s. In this article we therefore study the motivations of the 'first generation' spiritual seekers to turn to the New Age on the basis of 42 qualitative in-depth interviews with Dutch New Age teachers that grew up in the counter culture. The analysis demonstrates that they were motivated by discontents about Christian churches and modern work organizations, especially in the field of social care. Due to the countercultural emphasis on individual liberty, our respondents experienced both institutions as 'meaningless' and 'alienating' and felt attracted to the promises of humanistic self-spirituality and holism. In the conclusion we speculate on how and why the young, "second generation" New Agers turns to spirituality nowadays and in what ways their motivations differ from the first generation. 4 Trajectoires du Nouvel ÂgeLe tour spirituel de la première génération du New Age enseignants néerlandais. institutions comme 'vides de sens' et 'aliénants'; ils de plus en plus sentiraient attirés par les promesses de l' auto-spiritualité humaniste. Dans la conclusion nous spéculons sur comment et pourquoi la nouvelle, la 'deuxième génération' se tourne vers la spiritualité Nouvel Âge.

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“…This trend is exemplified by Davie's concept of 'vicarious religion', Abby Day's notion of belief as the experience of belonging in a social context (Day 2011), the renewed role of churches and other religious institutions in public policy debate and in the delivery of welfare services (Bäckström and Davie 2010; Dinham and Jackson 2012;Reynolds 2014), religious growth and vitality due to immigration (Davie 2000;Ebaugh and Saltzman Chafetz 2000), the global growth in Pentecostalism and an increase in alternative forms of 'spirituality' (Sutcliffe 2003;Heelas and Woodhead 2005;Flanagan and Jupp 2007;Lynch 2007). These developments speak of both a return to and a renewal of the sacred in Western societies and at a global level.…”

Section: Questioning the 'Post-secular': The Intertwining And Contextmentioning

confidence: 99%

Religion, Gender and Citizenship

Predelli

Halsaa

2016

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Children of the New Age: A History of Spiritual Practices

Cited by 83 publications

References 0 publications

Dance as a moving spirituality: A case study of Movement Medicine

Dance as a moving spirituality: A case study of Movement Medicine

Trajectories to the New Age. The spiritual turn of the first generation of Dutch New Age teachers

Religion, Gender and Citizenship

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