Constructing the Moral Community: Women’s Use of Dream Narratives in a Russian-Orthodox Karelian Village

Stark, Laura; Järvinen, Irma-Riitta; Timonen, Senni; Utriainen, Terhi

doi:10.1007/978-1-349-24685-4_12

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“…We encountered widows who complained about their dead husbands' spirits near to violent visits in their dreams (the deceased were angered and insulted by the fact that an old burial ground was taken for other use and thus becoming desacralized). (Stark et al 1996. ) Even socially disruptive emotions (such as anger of humans, gods or ancestors) can thus find place, function and legitimacy in religious worlds (see also Hardman 2004).…”

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confidence: 99%

The Routledge Handbook of Language and Emotion

Pritzker¹,

Fenigsen²,

Wilce³

2019

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Terhi Utriainen (University of Turku, Study of Religion) Learning healing relationality: Dynamics of religion and emotionThis chapter approaches religionand specifically present-day lived religious expressionfrom the perspective of emotions and learning to work with emotions. The particular emphasis is an approach that understands emotions as dynamic ways to relate to the self, different kinds of others, and the world. This relationality is in many more or less subtle ways enhanced, guided and regulated by religious teachings and rituals. The dynamics of religion and emotion are also strongly present in contemporary forms of "spirituality" that are closely connected to a wider therapeutic culture offering countless methods and pedagogies for individuals to learn to tend to their emotions, and to enhance their emotional lives (see, Wilce and Fenigsen 2016). After discussing the complex conjunction of religion and emotion and several theoretical ways of framing and approaching this conjunction, I provide an ethnographic case-study involving Finnish women engaging angelspirituality as an example of a globalizing religious culture in which emotions receive attention as key to self-understanding and as dynamic relations between human and super-human others and, ultimately, with the whole universe. As June McDaniel (2004: 266) writes, emotion in religious life is not a passive response to the world, but an active engagement in it. Religion and the dynamics of emotionReligion and emotion have strong and multiple connections in history as well as today. Sentimentality and "the sacred heart" in Christian mystic traditions, bhakti or "the devotional way" in Hindu traditions, and compassion as well as detachment in Buddhist traditions each provide a window into the ways in which emotion can be important in religious worlds and ritual lives. Many religious teachings and ritual practices highlight particular emotions that may be anything between humility and pride or joy and fear (Corrigan 2004a: 19; Riis and Woodhead 2010, 69-94). Religious traditions and rituals also often function as emotional socialization or "schooling of emotions", in the sense that they set cultural models of how such emotions as grief, joy and anxiety are to be felt and expressed in changing life circumstances (Douglas 2011: 37-67;Frazer 2007;Halloy 2012).Religious ritual can sometimes be emotional to the point that even the ritual language does not convey the desired messages or effects so much by its referential content and vocabulary as by other communicative means, such as sound and embodied rhythm. Examples of this are laments and glossolalia. Lament (ritual weeping) is a special ritual language most often addressing those in grief and those beyond this life, the ancestors. Glossolalia (speaking in tongues) is language spoken in a

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confidence: 99%

The Routledge Handbook of Language and Emotion

Pritzker¹,

Fenigsen²,

Wilce³

2019

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Gender and Legend in Rural Iceland in the Late Nineteenth and Early Twentieth Centuries

Magnúsdóttir

2023

Journal of American Folklore

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The folk narrative archives, with their large amounts of source material, can provide valuable new insights into the narrative traditions of the past. This also applies to the legend traditions of women in former times and their relationship with women's experiences and social reality. This article examines common features found in the legend repertoires of 200 Icelandic women born in the late nineteenth century, which are kept in the Icelandic sound archives. These features are compared to those observed in the repertoires of a small sample of men found in the same archives; the aim is to establish whether and how the legends told by men and women differ. The key findings are that certain elements clearly differ significantly across gender lines, including preferences for different types of narratives, subjects, and choice of characters, highlighting the very different social realities of men and women in the past.

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Constructing the Moral Community: Women’s Use of Dream Narratives in a Russian-Orthodox Karelian Village

Cited by 2 publications

References 0 publications

The Routledge Handbook of Language and Emotion

The Routledge Handbook of Language and Emotion

Gender and Legend in Rural Iceland in the Late Nineteenth and Early Twentieth Centuries

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