Wilson's 'apprenticeship' model not only gives us a way to conceptualise shamanism without recourse to sui generis discourse, but draws interesting parallels between indigenous cultures and the somewhat hidden world of heterodox religious practices in the West.
Two firsts for the Religious Studies Project this week. Surprisingly, we’ve never talked about Shamanism, one of the watchwords of discourse on “indigenous religion” for scholars and laymen alike, insiders and outsiders. The term originates with the Romanian scholar Mircea Eliade, who took it from a specific group in the Tunguskee region of Russia, and applied it universally to describe individuals who communicate with spirits for the benefit of their communities. For Eliade, Shamanism was one more example of a heirophany, an interjection of an ineffable sacred into the mundane world. Unsurprisingly, however, when such sui generis notions are disregarded, and the category examined from the data up, the category ceases to be easily defined.
In this interview, David Wilson tells us that while studying shamanism while undertaking training as a medium in the Spiritualist Church, he noticed that both seemed to exhibit similar features; an emphasis on healing, communication with the dead, as well as other “spiritual beings”, but most importantly, a pattern of training through apprenticeship. After telling us about his own experiences of training, he outlines how this pattern of apprenticeship – an initial ‘calling’, a process of direct training from established mediums, beginning public practise and finally acceptance by the broader community. Wilson’s ‘apprenticeship’ model not only gives us a way to conceptualise shamanism without recourse to sui generis discourse, but draws interesting parallels between indigenous cultures and the somewhat hidden world of heterodox religious practices in the West, particularly in regards to the frequent presence of healthcare.
Dr. Meredith McGuire talks about the multiple issues of power, normativity and embodiment of religious life that can be observed through her concept of Lived Religion. Part 2 on Wednesday! Meredith McGuire shows how Lived Religion, a concept she has coined, is at the core of this distinction and offers a way of understanding religious experiences as creative,
The biennial conference of the New Zealand Association for the Study of Religions (NZASR) and the annual conference of the Australian Association for the Study of Religions (AASR) were held together in Queenstown, New Zealand from December 8-10 2015. Interdisciplinary perspectives and theoretical approaches across the humanities and social sciences were evident in the wide-range of papers presented. Islam, and Asian religions more generally, were the most consistent objects of focus, perhaps unsurprising given Australasia’s proximity to Asia and recent increased media attention to the Islamic State.
In Stewart Guthrie’s interview with Thomas J. Coleman III for The Religious Studies Project, Guthrie begins by outlining what it means to ‘explain religion’. He defines anthropomorphism as “the attribution of human characteristics to nonhuman events” and gives an example of this as applied to auditory and visual phenomena throughout the interview.
Riddu Riddu has been important for the Sámi population as a meeting place as well as for people who have lost their connection to the Sámi and wish to learn.
In his RSP interview, David Gordon Wilson tells us why he started studying spiritualism and shamanism, his relation to shamanism now, and general problems one may face while studying these subjects.
Many of us only know about the white supremacist group the Ku Klux Klan through film and television, and much of what we see blurs fact and fiction. Distinguishing each side of that messy divide is the prolific Kelly J. Baker, exploring how media portrayals of the hate group have influenced audiences and, in turn, fed back on its own members.
Phenomenology is an important methodology in the study of religions, but can be inaccessible to the student. In this interview, James Cox outlines the phenomenology of religion to David in a clear, concise way, avoiding jargon and placing the methodology in the broader context of the history of European philosophy and comparative religion.
The cognitive study of religion has quickly established itself as the paradigmatic methodology in the field today. It’s grounded in the concept that religiosity is natural because it is well adapted to the cognitive propensities developed during the evolution of our species. In this episode, Professor Armin Geertz tells Chris why it deserves its prominent profile, and how it is developing.
A roundtable discussion considering the future of ISKCON and what happens when religions are no longer 'new'.
As a follow-up to our interview with Kim Knott on ISKCON in Britain, this podcast is a roundtable discussion at the ISKCON 50 conference at Bath Spa University, 2016.
Ninian Smart was a proponent of the idea that Religious Studies should be "poly-methodical"; but should Religious Studies as a discipline incorporate theories and methodologies from multiple other disciplines, such as sociology, anthropology or history? When RS departments have run on an interdisciplinary basis, have they been successful?
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