“…Bruce's seminal work, and the piece that perhaps best exemplifies his passion for and commitment to the field of humanistic anthropology, was his article on Sisala death divination. In “Into the Heart of the Sisala Experience,” Bruce provided a captivating account of his experience witnessing a Sisala death divination ritual in October 1967 (Grindal ). While attending the funerary rites of a deceased Sisala drummer, Bruce saw the extraordinary: the corpse of a drummer rising from the dead to the accompaniment of praise songs.…”
Section: Bruce Grindal Friendship and The Society For Humanistic Anmentioning
confidence: 99%
“…Thus to understand death divination, one must know and be a part of the naturally and culturally constructed events which create the experience. [Grindal :77]Critiquing anthropology's prevailing empirical traditions, Bruce showed that good ethnography uses lived experiences and reflections as the core of its analyses.…”
Section: Bruce Grindal Friendship and The Society For Humanistic Anmentioning
confidence: 99%
“…Thus to understand death divination, one must know and be a part of the naturally and culturally constructed events which create the experience. [Grindal :77]…”
Section: Bruce Grindal Friendship and The Society For Humanistic Anmentioning
confidence: 99%
“…The articles included in this special issue commemorate Bruce Grindal's anthropological works and his role in advocating a humanistic anthropology (e.g. Behar , ; Grindal , , , ; Grindal and Salamone ; Rosaldo , , ; Turner , , , ). Humanistic anthropology, according to Grindal and Salamone (:viii), “attempts to capture the ‘felt life’ of human experience through narrative and poetically written materials that capture those whose lives we have entered and about whom we have chosen to write.” Following Bruce's untimely death from amyotrophic lateral sclerosis (ALS) in 2012, we sought to find a way to celebrate Bruce and his commitment to humanistic anthropology.…”
Tell me a good story?" Bruce Grindal would ask his students when they returned from the field. As a master storyteller, Bruce loved a good story. This special issue is our story of a great man, influential anthropologist, and ultimate trickster, Bruce T. Grindal. A founding editor of Anthropology and Humanism, Bruce's anthropological works made a lasting mark on our field and advocated for the theoretical shift towards a more humanistic anthropology. In his scholarly works and his teachings, Bruce helped to forge a new path for anthropologists, one that, as he said, could "strike a proper balance between creative effort and critical scholarly writing" (Grindal 1993:46). Bruce combined his unique sense of humor with his passion for understanding the human condition to create a truly unique body of literature and a new vision for the future of the anthropological discipline. This introduction presents my account of Bruce's life and career as well as my interpretation of his major contributions to the field of humanistic anthropology.The articles included in this special issue commemorate Bruce Grindal's anthropological works and his role in advocating a humanistic anthropology (e.g.
“…Bruce's seminal work, and the piece that perhaps best exemplifies his passion for and commitment to the field of humanistic anthropology, was his article on Sisala death divination. In “Into the Heart of the Sisala Experience,” Bruce provided a captivating account of his experience witnessing a Sisala death divination ritual in October 1967 (Grindal ). While attending the funerary rites of a deceased Sisala drummer, Bruce saw the extraordinary: the corpse of a drummer rising from the dead to the accompaniment of praise songs.…”
Section: Bruce Grindal Friendship and The Society For Humanistic Anmentioning
confidence: 99%
“…Thus to understand death divination, one must know and be a part of the naturally and culturally constructed events which create the experience. [Grindal :77]Critiquing anthropology's prevailing empirical traditions, Bruce showed that good ethnography uses lived experiences and reflections as the core of its analyses.…”
Section: Bruce Grindal Friendship and The Society For Humanistic Anmentioning
confidence: 99%
“…Thus to understand death divination, one must know and be a part of the naturally and culturally constructed events which create the experience. [Grindal :77]…”
Section: Bruce Grindal Friendship and The Society For Humanistic Anmentioning
confidence: 99%
“…The articles included in this special issue commemorate Bruce Grindal's anthropological works and his role in advocating a humanistic anthropology (e.g. Behar , ; Grindal , , , ; Grindal and Salamone ; Rosaldo , , ; Turner , , , ). Humanistic anthropology, according to Grindal and Salamone (:viii), “attempts to capture the ‘felt life’ of human experience through narrative and poetically written materials that capture those whose lives we have entered and about whom we have chosen to write.” Following Bruce's untimely death from amyotrophic lateral sclerosis (ALS) in 2012, we sought to find a way to celebrate Bruce and his commitment to humanistic anthropology.…”
Tell me a good story?" Bruce Grindal would ask his students when they returned from the field. As a master storyteller, Bruce loved a good story. This special issue is our story of a great man, influential anthropologist, and ultimate trickster, Bruce T. Grindal. A founding editor of Anthropology and Humanism, Bruce's anthropological works made a lasting mark on our field and advocated for the theoretical shift towards a more humanistic anthropology. In his scholarly works and his teachings, Bruce helped to forge a new path for anthropologists, one that, as he said, could "strike a proper balance between creative effort and critical scholarly writing" (Grindal 1993:46). Bruce combined his unique sense of humor with his passion for understanding the human condition to create a truly unique body of literature and a new vision for the future of the anthropological discipline. This introduction presents my account of Bruce's life and career as well as my interpretation of his major contributions to the field of humanistic anthropology.The articles included in this special issue commemorate Bruce Grindal's anthropological works and his role in advocating a humanistic anthropology (e.g.
“…Our collection was derived from published reports of anomalous experiences by eleven anthropologists occurring during their field work (Desjarlais 1992;Goulet 1994;Guedon 1994;Hultkrantz 1992;Laderman 1991;Marton 1994;McCall 1993;Salamone 1995;Stoller and Olkes 1987;Turner 1992Turner , 1996Young 1994).These anthropologists cite five previously published accounts (Bowen 1954;Evans-Pritchard 1957;Favret-Saada 1980;Grindal 1983;Peters 1981). Inall, this literature provides 33 narratives describing 40 anomalous experiences reported by 16 writers.…”
Content analysis of published accounts of 40 anomalous experiences reported by 16anthropologists allows qualitative evaluationof elements within evolutionary theories pertaining to religion .The analysis supports findings from previous studies indicating that certain anomalous experienceshave cross-culturally consistent features. Narrative and structural features within the anthropologists' accounts coincide with those gathered in northeastern North Carolina and many other areas.The data also reveal the capacity of these episodes to transform belief, supporting an experiential source theory regarding faith in spirits, souls, life after death, and magical abilities.The narratives indicate that anomalous perceptions cause some anthropologists to consider novel theories.This study supports evolutionary explanations for the origin of religion and provides predictions regarding research directionsinanthropology.KCTivorols.anomaiousexpcrienccamii/opo/og* of religion, spiritual healing Comparison of anomalousexperiences reported by professional anthropologists to those of lay people allows evaluation of arguments regarding the relation of these perceptions to religious beliefs. Although the anomalous experiences reported by anthropologists are parallel to those described by lay people, anthropologiststendtointerprettheirperceptionsdifrerently.The present analysiscoincides with prev ious studies which support biological evolutionary theories regarding the origin of religion (d'Aquili, Laughlin, and McManus 1979; d'Aquili and Although some sociologists portray religion as totally a product of culture, studies of twins indicate that religious interests, attitudes, and values have genetic basis (Waller, et al. 1990) .Three Anthropology of Consciousness 13(2):46-60.
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