Shamanism: The Key to Religion

Riches, David

doi:10.2307/2804479

Cited by 17 publications

(9 citation statements)

References 18 publications

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“…In contrast to earlier proposals that the complex of Inuit rules may be a product of the nature of Inuit systems of classification, Riches (1994) has intriguingly suggested that Inuit classification systems may have themselves been constructed "in order that those taboos may find a rationale" (Riches 1994:394, italics in original). He then goes on to propose that the existence of the complex system of taboos may find an explanation in the fact that it serves the interests of the Inuit religious specialists -the angakkuit -by helping to sustain their social position of power and privilege.…”

Section: Misfortunes Sanctions and Rulesmentioning

confidence: 89%

Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic

Stone

2010

Numen

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Processes of revelation and rulemaking are examined in the context of the indigenous religion of the Inuit of arctic Canada. Instances of misfortune, conventionally understood to be the manner in which spirit intentions concerning human conduct are revealed, instigate social mechanisms through which normative rules are created and maintained. The performances of Inuit religious specialists, the angakkuit, play a key role in this process. The Inuit case invites comparative assessments of means of rule construction and the discernment of intentions in the context of both other religious traditions and secular normative systems.

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Section: Misfortunes Sanctions and Rulesmentioning

confidence: 89%

Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic

Stone

2010

Numen

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“…de igual modo surpreendente, o referente etnográfico -as práticas culturais investigáveis que tylor denotou com o significante/significado do "animismo" -permaneceu um quebra-cabeça 5 apesar do grande interesse que o tema tem atraído. os etnógrafos continuam trazendo à tona novos materiais, mais ricos do que os que tylor havia desenvolvido (ou poderia haver imaginado possível), dentro de categorias semelhantes às tylorianas, tais como "religião", "espíritos" e "seres sobrenaturais" (por exemplo, endicott, 1979;Howell, 1984;morris, 1981;bird-david, 1990;gardner, 1991;Feit, 1994;Povinelli, 1993;Riches, 1994). Ao mesmo tempo, eles geralmente têm evitado a questão do animismo e até mesmo o próprio termo, deixando de lado a necessidade de pôr em revista essa noção prevalente, à luz de etnografias novas e mais ricas 6 .…”

Section: Compact School and Office Edition Ofunclassified

“Animismo” Revisitado: Pessoa, Meio Ambiente E Epistemologia Relacional

Bird‐David

Castro²,

Hornborg³

et al. 2019

Rev. Debates do NER

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O animismo se projeta na literatura como uma religião simples e uma epistemologia falha, em grande medida porque até hoje foi visto a partir perspectivas modernistas. Neste artigo, teorias da antropologia, das clássicas às mais contemporâneas, são criticadas. A partir do caso etnográfico de um povo caçador coletor, explora-se como funcionam as ideias animistas no contexto das práticas sociais, com atenção às construções locais de pessoa relacional e suas relações com as percepções ecológicas do meio ambiente. Oferece-se uma reformulação do animismo enquanto uma epistemologia relacional.

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“…Specifically, those who alongside one another alienate themselves from the Mainstream experience a fundamental equality, or communitas; yet, as in all egalitarian systems, such equality is inherently unstable (Brunton 1989) – as practical activity unfolds, people inevitably enjoy varying fortunes and misfortunes, especially regarding wealth and health, so inequalities cannot be prevented from developing. Such simultaneous equality and inequality, I argue, disposes the reproduction of a number of distinctive cosmological understandings, among them holistic concepts of the human person and ideas concerning an animating spirit world (Riches 1994; 2000). The Family of Love's beliefs relating to personal communion with Jesus, to astrology, and to a personified God (with ‘whims, emotions, arbitrariness and tendencies to favouritism’, Wallis 1984: 9), would all be addressed in these terms.…”

Section: The New Religious Movementsmentioning

confidence: 99%

“…Here exceptional individuals, who uniquely interpret the respective cosmological ideas and entities, are given expression as of supreme social value (Prince & Riches 2000: 238‐9). Thus Family of Love ideas about David Berg, focusing on his inspirational competence, his visionary visits to the spirit world, and his spirit helpers such as the Pied Piper, Rasputin, and Martin Luther (Wallis 1982: 79) should be understood as ratifications and elaborations invited by ordinary peoples' ongoing social dilemma (concerning equality and inequality) and these people's (cosmological) attempts to make sense of it (Riches 1994). Authority is a further social response in the context of charismatic meanings.…”

Section: The New Religious Movementsmentioning

confidence: 99%

The charismatic family: the Family of Love and the British middle class

Riches

2010

Journal of the Royal Anthropological Institute

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The article postulates a structural similarity between New Religious Movement ‘families’ and Mainstream middle‐class ‘families’. Analysis of the former permits with regard to the latter the theorization of the exclusive family, posited as an intergenerational alliance of married couples. Both entities are constituted in charismatic, witnessing, and corporate processes. With the New Religious Movements, contradiction pertaining to a foundational state of communitas stimulates such processes, whilst with the exclusive family the parallel contradiction pertains to marriage. The focus is mainly on the exclusive family ‘corporation’. In terms of charismatic and witnessing meanings this is compounded of relations of filiation, whose genealogical character is constituted symbolically to resolve marriage's contradiction, and simultaneous relations of intergenerational affinity. The altruistic social obligations associated with such relations are explicated as misrepresenting the strategic nature of transactions between senior and junior generation married couples. Finally charisma envelops the resultant exclusive family, to express both its corporate properties and its further contradictions. Résumé L’article part du postulat qu’il existe une similitude structurelle entre les « familles » des Nouveaux mouvements religieux et les « familles » ordinaires de la classe moyenne. L’analyse de celles‐ci permet, par rapport à celles‐là, la théorisation de la famille exclusive, définie comme une alliance intergénérationnelle de couples mariés. Les deux entités se constituent au fil de processus charismatiques, de témoignage et d’organisation. Dans les Nouveaux mouvements religieux, la contradiction liée à l’état fondateur de la communauté stimule ces processus, tandis que dans la famille exclusive, la contradiction parallèle est liée au mariage. L’accent est principalement mis sur la « corporation » de la famille exclusive. En termes de signification charismatique et de témoignage, celle‐ci est composée de relations de filiation dont le caractère généalogique est constitué symboliquement de façon à résoudre la contradiction du mariage et les relations simultanées d’affinité intergénérationnelle. Les obligations sociales altruistes liées à ces relations sont expliquées comme une représentation faussée de la nature stratégique des transactions entre les couples mariés des générations vieillissantes et jeunes. Pour finir, le charisme englobe la famille exclusive ainsi formée pour exprimer à la fois ses propriétés corporatives et ses autres contradictions.

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Shamanism: The Key to Religion

Cited by 17 publications

References 18 publications

Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic

Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic

“Animismo” Revisitado: Pessoa, Meio Ambiente E Epistemologia Relacional

The charismatic family: the Family of Love and the British middle class

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