Magic: A Theoretical Reassessment [and Comments and Replies]

Winkelman, Michael; Ankenbrandt, Kate Ware; Bharati, Agehananda; Bourguignon, Erika; Ríos, Marlene Dobkin de; Dundes, Alan; Eisenbud, Jule; Goodman, Felicitas D.; Hallpike, C. R.; Hultkrantz, Åke; Jarvie, I. C.; Lex, Barbara W.; Long, Joseph K.; Moss, Leonard W.; Preston, Richard J.; Romanucci‐Ross, Lola; Sebald, Hans; Sheils, Dean; Singer, Philip C.; Womack, Sheila

doi:10.1086/202778

Cited by 85 publications

(7 citation statements)

References 36 publications

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“…This interpretation of emotional states and the subsequent attempts at their management provide an important link between the phenomenology and the sociology of magic (see Winkelman 1982). These emotions provide important data; they are not only individually experienced but also the recipient and those around him interpret the emotions in particular ways.…”

Section: Resultsmentioning

confidence: 95%

“…These emotions provide important data; they are not only individually experienced but also the recipient and those around him interpret the emotions in particular ways. This interpretation of emotional states and the subsequent attempts at their management provide an important link between the phenomenology and the sociology of magic (see Winkelman 1982).…”

Section: Resultsmentioning

confidence: 99%

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Amulets and Anthropology: A Paranormal Encounter with Malay Magic

Lee

1987

Anthropology and Humanism Quarterly

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Many anthropologists regard personal accounts of the paranormal as superfluous because they are not scientifically verifiable. I argue, on the contrary, these accounts cut into the heart of that reality we call fieldwork. As a human endeavor, fieldwork is emotional. By describing the social context of my experience with Malay magic, I adduce the emotional intensity in paranormal encounters. It is in these encounters we gain insight into the ritual control of emotion.

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Section: Resultsmentioning

confidence: 95%

Section: Resultsmentioning

confidence: 99%

Amulets and Anthropology: A Paranormal Encounter with Malay Magic

Lee

1987

Anthropology and Humanism Quarterly

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“…However, this method has had a large impact on the uses and definitions of the terms shamanism and shaman in North America. For example, Winkelman (1982Winkelman ( , 1984bWinkelman ( , 1989Winkelman ( , 1991Winkelman ( , 1996Winkelman ( , 2000Winkelman ( , 2002bWinkelman ( , 2004 has based his work on correlational testing methods, largely relying on data extracted through the Human Relations Area Files in the 1980s. Thus, for Winkelman and others using the correlational method, the phenomenon defined by these terms is reduced to a series of behavioral traits that are thought to hold empirically valid categorical positions, allowing them to be cross-culturally compared.…”

Section: Discussionmentioning

confidence: 99%

Shamanism: An Inquiry into the History of the Scholarly Use of the Term in English‐Speaking North America

Jones

2006

Anthropol of Consciousness

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In this paper, I discuss the results of a large-scale archival and data base research project that investigated the history of the scholarly use of the terms shamanism and shaman in English-speaking North America. This was done to provide a historical grounding in the hope of arriving at an operationally sound definition of the term. Two major findings emerged from the data: first, current uses of the terms shamanism and shaman are inadequate for any discussion of the phenomenon from a historical perspective; second, the terms shamanism and shaman have been widely used in English-speaking North America by researchers, scholars, scientists, and lay people for more than a 100 years, and the use of the term has changed greatly in this time, complicating any possibility of arriving at an agreed-upon operational definition. I discuss these two research findings and how they fit into contemporary uses of the terms, concluding that current definitions and understandings of this phenomenon are unduly circumscribed, largely the result of historical research orientations. I then suggest future research questions and call for a concise, workable understanding of the phenomenon of shamanism. keywords: shamanism, anthropology of religion, history of anthropology, North America, American Indians.

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“…A classic example is Edith Turner's fieldwork in Africa, where she witnessed spiritual beings (Turner ) and paranormal phenomena (Turner ). Michael Winkelman () addressed the controversy, stating that paranormal phenomena exist and that, although anthropologists frequently witness them, they do not usually publish their experiences out of fear of being discredited by their peers. The comments and replies to the article reflected a range of postures in the anthropological community, from the most critical (e.g., Erika Bourguignon) to supporters like Marlene Dobkin de Rios.…”

Section: The Crossroads Of Science and Religionmentioning

confidence: 99%

Science, Spirituality, and Ayahuasca: The Problem of Consciousness and Spiritual Ontologies in the Academy

Apud¹

2017

Zygon

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Ayahuasca is a psychoactive brew from Amazonas, popularized in the last decades in part through transnational religious networks, but also due to interest in exploring spirituality through altered states of consciousness among academic schools and scientific researchers. In this article, the author analyzes the relation between science and religion proposing that the "demarcation problem" between the two arises from the relations among consciousness, intentionality, and spirituality. The analysis starts at the beginning of modern science, continues through the nineteenth century, and then examines the appearance of new schools in psychology and anthropology in the countercultural milieu of the 1960s. The author analyzes the case of ayahuasca against this historical background, first, in the general context of ayahuasca studies in the academic field. Second, he briefly describes three cases from Spain. Finally, he discusses the permeability of science to "spiritual ontologies" from an interdisciplinary perspective, using insights from social and cognitive sciences.Ayahuasca is a psychoactive brew traditionally used by the native population in Amazonas. The name comes from the Quechua, aya, meaning soul or dead person, and waska, meaning vine, usually translated as "vine of the spirits" or "vine of the dead." The name of the brew varies in each tradition Ismael Apud is a doctoral student at

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Magic: A Theoretical Reassessment [and Comments and Replies]

Cited by 85 publications

References 36 publications

Amulets and Anthropology: A Paranormal Encounter with Malay Magic

Amulets and Anthropology: A Paranormal Encounter with Malay Magic

Shamanism: An Inquiry into the History of the Scholarly Use of the Term in English‐Speaking North America

Science, Spirituality, and Ayahuasca: The Problem of Consciousness and Spiritual Ontologies in the Academy

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