Correcting Misinterpretations of Turner's Theory: An African-American Pentecostal Illustration

Alexander, Bobby C.

doi:10.2307/1387147

Cited by 46 publications

(9 citation statements)

References 23 publications

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“…10 See, for example Wood (1994) and Alexander (1991). For Harding (1992), ritual/s social action, accomplishing the transformation in its very performance.…”

Section: Discussionmentioning

confidence: 99%

Organized Religion in a Voluntaristic Society

Ammerman

1997

Sociology of Religion

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Speaking about voluntarism in American religion is not exactly a novel activity these days. Especially since Warner's (1993) pioneering article, it has become common to point to the voluntaristic character of religion in the US as a key to understanding its principles of organization. Before these most recent debates, many observers had seen that matter differently, pointing to voluntarism as the key to understanding religion's current woes. Organized religion suffers, these commentators lament, because too many people are doing too much choosing, moving in and out of religious affiliation and from one group to another, seemingly willy nilly (e.g., Marler and Roozen 1993). Warner and others, however, argued that it is precisely this ability to choose that has kept religious organizations so remarkably healthy in this country, especially as compared to similar bodies in Europe. 1 It has made them responsive to the demands of consumers, created space for innovation, and weeded out the organizational deadwood.

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“…10 See, for example Wood (1994) and Alexander (1991). For Harding (1992), ritual/s social action, accomplishing the transformation in its very performance.…”

Section: Discussionmentioning

confidence: 99%

Organized Religion in a Voluntaristic Society

Ammerman

1997

Sociology of Religion

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“…In these space-times, the opportunity for communitas emerges. Following Alexander (1991) and Myerhoff (1978), communitas is an emotionally effervescent state whereby a sense of community is fostered and felt -albeit unevenly -through collective performance. This happens because ritual performance transports us back to the context in which the rite was first learnt and reminds us of those closest to us in these religiously formative experiences.…”

Section: Ritual Liminality Communitas: a Heuristic Anthropological Av...mentioning

confidence: 99%

“…It would be a misstep to assume, however, that such (re)formations are always in the direction of radical progress. More critical readings note (Alexander, 1991;Eade & Sallnow, 1991) note that communitas is also prone to the buttressing of the status quo by diverting attention away from legitimate challenges to prevailing social structures.…”

Section: Ritual Liminality Communitas: a Heuristic Anthropological Av...mentioning

confidence: 99%

Geographic roots, anthropological routes: New avenues in geographies of religions

Richardson

2022

Geography Compass

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Since their advent, geographies of religions have emerged as a kaleidoscopic, vital, yet often misunderstood subset of social and cultural geography. In this article, I respond to Kong's call (2010) for geographers to turn to the often neglected functional, mythic, and symbolic dimensions of religion. First, I offer a brief disciplinary biography, outlining seminal currents of research over the past century. In doing so, I identify two scalar poles of analysis around which the emergent literature is oriented -the individual/affective and the collective/structural. At the interface of these poles is a rich, albeit under-theorised, field of geographic analysis.To address this, I turn to Turner's theory on ritual performance as a way for geographers to better approach this interface and engage with the fundamentality of rituals in the (re)generation of religious worlds.

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“…131-65) attributes to communitas in its different forms may be extracted from studies of therapeutic communities by a number of sociologists and anthropologists (Finstad, 1990;Frankel, 1989;Thomassen, 2001;Yablonsky, 1989). Avoiding the common misunderstandings of Turner's ideas particularly those about liminal groups identified by Alexander (1991), the findings by these participating and observing investigators of community life provide a wealth of potentially fruitful leads for those interested in learning more about how these social formations help substance abusers recover from their addictions.…”

Section: Final Reflections On Ritual Culture Change and Communitasmentioning

confidence: 99%

Theoretical Reflections on Rites of Passage in a Hungarian Therapeutic Community

Seltzer

Gabor

2009

Journal of Groups in Addiction & Recovery

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This article begins with an ethnographic account of a rite of passage involving a newcomer to a therapeutic community of persons suffering from alcohol and drug addiction in rural Hungary. Following a brief commentary about substance abuse and treatment in the social context of Hungarian society, the ceremony is analyzed in a framework using concepts drawn from anthropological science, narrative theory, and family therapy. This is supplemented by material drawn from interviews with graduates of the community's treatment program including the subject of this ritual 3 years after its performance. The article concludes with a brief discussion of possible contributions blended theoretical perspectives on rituals can make to our understanding of the structure and dynamics of the therapeutic work in similar communities treating women and men suffering from substance abuse.

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Correcting Misinterpretations of Turner's Theory: An African-American Pentecostal Illustration

Cited by 46 publications

References 23 publications

Organized Religion in a Voluntaristic Society

Organized Religion in a Voluntaristic Society

Geographic roots, anthropological routes: New avenues in geographies of religions

Theoretical Reflections on Rites of Passage in a Hungarian Therapeutic Community

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