Anthropology of Religion

As a British protectorate for almost one hundred years, it is only since full independence in 1984 that has seen the formation and development of modern Brunei diplomacy and foreign relations. Within the context of small state diplomacy, the chapter examines how the sultanate has managed its relations with the wider world over the last thirty-six years and current issues, such as the implications of regional geopolitical changes, the South China Sea and the relationship between Brunei’s economic diversification drive and foreign policy. Since independence membership of regional and international bodies, such as the United Nations and the Association of Southeast Asian Nations (ASEAN), have been of fundamental to Brunei’s success as a small state. At the same time, strategic bilateral ties for both economic advantage and security have been central to Brunei international relations. Since 2011, stronger bilateral ties linked to economic diversification have been developed with China, which has become the largest financial investor in the sultanate. Particular attention is given to the rise of China and the related implications this has for Brunei and the ASEAN region.

The ongoingimpactofthe dehumanising transatlantic slave trade, which took placefrom the 16 th to the 19 th century, can be still felt today. Karen McCarthy Brown reflected on the powerful experience of how the Vodou priestess Mama Lola began to sob when visiting the Door of No Return monument in Ouidah, Benin. Arriving at the beach memorial, she experienced flashback memories of an ancestor passing through the site on the wayt ot he slave ship. By "heating up" the memories of her ancestors, the priestess pulled them from "their place beneatht he waters of forgetting" and restored them.¹ This moment illustrates the significance of Vodou and the other African-derivedr eligions across the Americas as "sites of memory",w hich have helped to challenget he dominating paradigm of "victimization".But how can these memories be overcome? Is healing reallyp ossible? Focusing on African-derivedr eligions such as Haitian Vodou and Brazilian Candomblé, this chapter discusses how religious sites of memoryc an provide aw ay of dealing with thed ehumanization of enslavement in ap ostcolonial world. It follows Aleida Assmann'sa rgument that locations such as monuments and memorials are not sufficientiftheyare not supported by rituals, personalmemories and narratives.² Based on anthropological research conducted among Caribbean communities and in Brazil, the author argues that these religions with their ceremonies and oral traditions helped to maintain cultural BettinaE .S chmidt, DPhil (habil.), PhD,M Ai nc ultural anthropology (Marburg University,G ermany), professor in the study of religions and anthropologyo fr eligion at the

This paper analyses the evil qualities in spiritual beings venerated by the Bulsa and Koma of northern Ghana. In particular, the mongoose, both in its animal form and as a spiritual being, is regarded as malignant and harmful. Surprisingly, the Bulsa mongoose is also associated and sometimes even equated with a particular ancestress, namely the shrine owner’s maternal grandmother. In addition, the mongoose shrine is often strongly associated with war and bloodshed. Among the Nankana, such a shrine can only be acquired by a man who has killed another human being. These widely differing meanings and functions can perhaps be ascribed to the deep fear of a powerful and malicious supernatural being and the desire to overcome this fear through ritual activities.

En 1913, Zacharie Le Rouzic publia une amulette gravée, accompagnée d'une brève description et d'une illustration. L'objet avait été trouvé en 1892 à proximité des trois dolmens de Mané Kerioned (Plouharnel, Carnac, Morbihan). Compte tenu des progrès réalisés depuis environ 25 ans dans l'identification et l'interprétation des gravures néolithiques dans le Morbihan, une nouvelle évaluation de ce petit objet est proposée ici, en tenant également compte des cupulettes qui s'y trouvent. La forme et
l´ensemble des gravures de la petite plaque en schiste, qui pourrait peut-être considérée comme une amulette, présentent des correspondances avec le corpus des gravures et des arrangements récurrents de cupules rencontrés en Bretagne entre la fin du Mésolithique et le Néolithique moyen. Le programme du planétarium "Stellarium" permet d'illustrer facilement l'éventail des résultats. Les conclusions présentées sont une évidence supplémentaire que les superstructures intellectuelles en général et les contextes cartographiques astronomiques en particulier ont peut-être été reléguées un peu trop precipité par certains représentants de l'archéologie préhistorique en Europe dans le domaine de l'inexplorable. Cela peut paraître étonnant au vu de l'importance culturelle incontestable des symboles astraux évidents, du proche Orient pré-métallique (entre autres aussi des constellations de cupulettes sur des sceaux cylindriques) jusqu'en Asie de l'Est.

La chute de l'Union soviétique et du bloc de l'Est ont marqué avec flamboyance l'arrivée de l'ère du « post-». Avec elle, une nouvelle réalité, habitée de rêves et de peurs, s'est déployée, ouvrant de nouvelles perspectives aux populations directement touchées, ainsi qu'au reste du monde. Les reflets que renvoient le socialisme et le postsocialisme à l'imaginaire collectif sont d'ailleurs distincts, que l'on se trouve en Europe, en Asie ou en Amérique. En Europe, on associe de plus en plus le postsocialisme au phénomène des migrations et à l'adhésion d'une vaste population à l'Union européenne, transformant entre autres les rapports à l'économie, au travail et à l'ethnicité de part et d'autre de cette nouvelle entité politique. En Asie, le postsocialisme est généralement pensé à la lumière des transformations capitalistes que vivent la Chine et le Vietnam, alors que le Laos cherche à s'insérer dans cette dynamique, que la Corée du Nord fait chambre à part et que le Cambodge vit sa période « post-» sous l'emprise du développement international. En Amérique du Nord, les réalités du socialisme et du postsocialisme sont moins prégnantes et, selon plusieurs, elles demeurent encore liées à une certaine vision de la Guerre froide. En Amérique latine, ces réalités renvoient encore largement à la figure mythique et rebelle du Che, à l'obstination de Castro, et aux symboles des révolutions brimées des années 1960 et 1970. Avec l'union des pays d'Amérique du Sud que tentent de consolider Lula et Chavez, on constate depuis quelques années une réémergence de la fibre socialiste, ancrée dans l'exploitation du pétrole et des biocarburants. Cependant, le succès et la forme que prendra ce néo-socialisme du 21 e siècle demeurent encore incertains 1 . Mais au-delà de ces lieux communs, qu'entend-on réellement par socialisme et postsocialisme? Si les conceptions populaires en font quelque chose de statique ou d'achevé, est-ce que les socialismes actuels et passés sont en rupture avec la réalité post-ou en sont-ils partie prenante? Quelles sont leurs places dans le contexte mondial? Comment se constituent ces réalités? Voilà certaines des questions qui guident ce numéro. Elles nous amènent à explorer la pluralité et la complexité de ce que sont le socialisme et le postsocialisme, soulignant leur caractère pluriel et leurs interrelations. De plus, cette exploration est motivée par 1. Nous remercions Gediminas Lankauskas et Liesl Gambold pour leurs commentaires sur des versions préliminaires de ce texte.

RESEÑAS 207 todo ser humano disponga de lo necesario para su desarrollo); sin embargo no se puede coartar el derecho de éste a procurarse lo necesario para su superviviencia (un derecho natural) que, en su caso, pasa por el derecho a solicitar limosna; y sería desaconsejado hacerlo por el bien de los individuos y del buen funcionamiento de la comunidad. En todo su discurso Domingo de Soto nos da muestras, por un lado, de un profundo conocimiento de la situación social y cultural de la España de la primera mitad del siglo XVI, y no sólo en sus disposiciones oficiales y legales, sino también en la descripción social, costumbrista, psicológica y vital de los agentes sociales al retratar con gran viveza no sólo los argumentos de los mendicantes, sino incluso los argumentos a favor o en contra de aquellos a los que les eran solicitados con ruegos la limosna. Mas, por encima de todo, al dominico le preocupa, por un lado, la satisfacción de las necesidades materiales y espirituales de tales agentes, y por ello sus observaciones tienen un doble trasfondo: por un lado lo que por justicia les es debido (no tanto que el Estado les proporcione lo necesario como cuanto que puedan proveerselo: con trabajo, con la mendicidad cuando no tienen posibilidad, apelando a la bondad, caridad y generosidad de los otros, con la libre circulación, buscando en otros lugares los recursos que necesitan, etc.). Advierte, en este punto, en la obligación de solidaridad que hay entre personas, e incluso entre ciudades, reinos o países derivada del derecho que tiene toda persona para lograr lo necesario para su cumplido desarrollo. Por otro lado, en cuanto al gobernante, Soto advierte que si bien en casos de extrema necesidad puede obligar a sus súbditos a dar limosnas para subsanar una grave necesidad asistencial; en último término es un problema de la comunidad, pues ésta no puede impedir que los súbditos establezcan donaciones directas y voluntarias.

En aquest article, el professor Boadas estudia la qüestió de Déu des d'una perspectiva sociolhgica i hi sintetitza alguns trets comuns del pensament alemany. Finalment, analitza alguns thpics respecte a la qüestió del mal i critica determinades formes d'argumentar.

Portugal tornou-se, nas últimas décadas, um país de imigração, especialmente com Brasileiros e Africanos, vindos das antigas colónias. Com estas populações vieram as suas religiões, práticas terapêuticas, rituais e espíritos. Baseado em trabalho de campo conduzido em Portugal nos templos de Umbanda e Candomblé e com líderes religiosos do Brasil, este texto trata da questão das práticas terapêuticas transnacionais, analisando o modo como os portugueses aderiram a tais terapias, e a forma como conceptualizam essa sua nova pertença religiosa.

Realignment of Banda Aceh devastated by the tsunami has put forward the concept of disaster mitigation. As the city is aware of the disaster, the availability of disaster risk map is an essential requirement in developing sustainable development and disaster mitigation based. This research aims to generate a map of tsunami risk assessment by loading element of threat,  vulnerability, capacity using spatial data and information in the region of Banda Aceh. Risk analysis is conducted using a  semi-quantitative weighting factors and the index values are based on the analysis conducted by BNPB and TDMRC-Unsyiah. Mapping analysis is conducted by overlaying layer(overlay) and vector-based GIS grid. Based on the results of the analysis show that the risk areas with low-to-high tsunami consists of 73 villages high with an area of each is 6.05 km2 (10%). 20.66 km2 (35%) and 16.23 km2. The area is not an area of 17.02 km2 risk or 28% of the total area of the city of Banda Aceh.

Ibn Battuta, the famous traveler of the 14 th Century who is celebrated all over the world for his travelogue "The Gift for Viewers: Curiosities of Cities and Wonders of Travel'' where he described the cultural practice of Sati in India. During his travels in Malabar and Delhi, he witnessed the process of Sati and made a detailed description of how some widows were burnt at the funeral of their husbands. This study will examine Ibn Battuta's observations and descriptions to identify the contexts that could establish such a cruel practice of Sati from a viewpoint of the structuralism theory.

In this paper, we discuss continuities in rock art preserving long-term visual histories in the Eastern Vindhyan Hills of Mirzapur and Sonbhadra Districts of southern Uttar Pradesh. Following this argument, we also try to explicate the probable causes of symbolic historical narratives, from the Mesolithic until the nineteenth century, in the Vindhyan highlands. It is thought that "prehistoric" groups had memory but no sense of history, but the past was depicted, curated, and storied panels continued from prehistory to the present, on the mountainous peripheries of the Ganges Valley. Symbolic skills for depiction, in various media, were also passed down through several generations of escarpment dwelling. We treat rock drawings and paintings therefore as a social self-reflexive record of "the past within the past", by connecting visual representation with cognition and memory. In the documentation presented, we refer to the local ethnography of traditional pastoral and agricultural groups with notable symbolic behaviour. Among these plateau groups, symbolic depiction was a cultural response to environmental change and, much later, early historic urbanization in adjoining valleys. Notable urban demands upon indigenous raw material resources and labour led to representations in which nonindigenous people were also drawn and painted. We conclude that rock paintings were adjunct to oral tradition and were a form of inclusive "cultural cognition".

Στο 5ο επεισόδιο του Πυρήνα εστιάζουμε σε μια μυθολογική, λαογραφική, ανθρωπολογική, αλλά και ψυχολογική προσέγγιση των εθίμων της Αποκριάς στ’ Απεράθου της Νάξου. Θα μιλήσουμε σε χρόνο παρελθόντα, αλλά και ενεστώτα. Και αυτό, γιατί κάποια από αυτά τα λαϊκά δρώμενα έχουν εγκαταλειφθεί εντελώς ή άλλα έχουν αλλάξει μορφή και λειτουργία, σε μικρό ή μεγαλύτερο βαθμό. Και αυτό ασφαλώς και είναι εύλογο, καθώς τα καρναβαλικά δρώμενα σε κάθε περίπτωση αντικατοπτρίζουν τους μετασχηματισμούς της ίδιας της κοινότητας. Και όσο αλλάζει η κοινότητα, τόσο θα αλλάζουν και οι πρακτικές της. Δεν θα συζητήσουμε, βέβαια, γι’ αυτό το ζήτημα στην παρούσα φάση, παρόλο που είναι καίριο και αφορά όλες τις όψεις του πολιτισμού. Στόχος μας είναι να φωτίσουμε τα παλιά σύμβολα, τις λαϊκές αντιλήψεις και πρακτικές, και κυρίως τις κοινωνικές τους αναπαραστάσεις, όπως είναι αφομοιωμένες στο συλλογικό ασυνείδητο του τόπου, ακόμα κι αν υφίστανται μετασχηματισμούς.

Έρευνα – Παρουσίαση – Παραγωγή: Μαρία Ξεφτέρη & Νίκος Βερύκοκκος
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YouTube: https://youtu.be/npqMc876_no?si=l7E0iHxZ6lA2qDCG
Spotify: https://open.spotify.com/episode/2iJggumZReqmlT5WJwo8YQ?si=c213468fa5a44ac7
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Πηγές επεισοδίου
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Myth flourishes in life situations associated with war, illness, loss of loved ones, aging and epidemics, transforming dangerous situations into something bearable. Man cannot tolerate violence, and tries to find a rationale for it, although violence may become self-perpetuating. Thus, violence and the threat of violence is what motivates mythmaking. The more violent a culture becomes, the more it needs mythology. Modern psychiatry seems to confirm the thesis that violence mythologises a person's experiences. In encounters with danger, men become transformed into gods and demons; and nature, in the eyes of those threatened, becomes bewitched. It is from the dangers of life that notions such as ethics, providence and immortality arise. In order to make sense of the dangers in life, people turn to narratives and rites. In this way, the sacred works as a protection against chaos.

Poster of the lecture at the University of Turin: Indigenous Ontologies, Natural Sacred Places and Co-Management of National Parks and Cultural Heritage Sites in Canada:Ontologie native, luoghi sacri naturali indigeni e co-gestione di parchi nazionali e del patrimonio culturale in Canada.
Thurdsay 6 February, 15:00
Aula 3D233, Campus Luigi Einaudi. Welcome Seminar
Vesa Matteo Piludu (University of Helsinki, Visiting Scientist Progetto Eccellenza CPS). Introduction by Professor Enrico Comba.

A critical attention to religious sounds can respond to the call for a sonic
turn in the study of religions, while also contributing to a trajectory for
the interdisciplinary study of sound to grow out of its secularist and
ethnocentric paradigms. After defining the key concepts and intellectual interventions of the book, this introduction offers a summary of the
chapters, elucidating how they contribute to an acoustemology of the
post-secular rooted in Asia as method. Then, it presents cross-cutting
themes—senses, media, and power—and discusses religious sounds as
inextricably connected with synesthetic bodily experiences and with
configurations of space, while being always mediated and enmeshed with
power structures. The final section links the rich and diverse empirical data
of the chapters with broader debates in the study of religion and sound.

This article takes a scalar view of “friction” (Tsing 2005) and “refusal” (Ortner 1995) between ethnography and the archive. The concept of friction was originally formulated in the context of a globalizing world, but friction's perception and experience are highly local. By recurrently destabilizing interactions, friction generates the constant possibility of contestation at the same time that it fosters ongoing renewal and reshuffling of social relations. Refusal, in turn, is shaped by a combination of individual agency and the contextual parameters delimiting any given social interaction. Based on a K'iche’ Maya narrative recorded by Catholic missionary James L. Mondloch in the area of Nahualá, Sololá, Guatemala, I illustrate how refusal not only informs interpretation of the oral history but shaped its 1968 telling. As debate continues over the ethics and logistics of working with legacy fieldwork data, I consider the frictions that anthropologists have to live with when working with archival data and those that we ourselves may generate.

Este artículo toma una visión escalar de la “fricción” (Tsing, 2005) y el “rechazo” (Ortner, 1995) entre la etnografía y el archivo. El concepto de fricción fue formulado originalmente dentro del contexto de un mundo en vías de globalización, sin embargo, la percepción y la vivencia de la fricción son extremadamente locales. Al desestabilizar frecuentemente las interacciones, la fricción genera la posibilidad constante de crear altercados al mismo tiempo que promueve la transformación y reorganización de las relaciones sociales. Por otro lado, el rechazo está conformado por una combinación de agencia individual y los parámetros contextuales que delimitan cualquier interacción social. Basado en una narrativa maya k'iche’ registrada por el misionero católico James L. Mondloch en el área de Nahualá, Sololá Guatemala, este artículo busca ilustrar cómo el rechazo no solamente informa la interpretación de la historia oral, sino que modeló la manera en que la historia fue contada y registrada en 1968. Mientras el debate continúa sobre la ética y la logística de trabajar con datos legados de trabajo de campo, se consideran las fricciones que los antropólogos debemos manejar cuando trabajamos con datos provenientes de archivos y las fricciones que nosotros mismos podemos generar. [catolicismo, Guatemala, maya k'iche’, rechazo, reciprocidad]

Secondo una leggenda calabrese, Re Carnevale, sovrano forte e potente, governava un vasto regno con saggezza e giustizia. Le porte del suo palazzo erano sempre aperte e chiunque poteva mangiare cibi prelibati. Ma i sudditi, invece di rallegrarsi di avere un sovrano così generoso, approfittarono del suo buon cuore, si presero tanta confidenza, da costringere il buon re a non uscire più dal suo palazzo, per non essere sbeffeggiato. Egli, allora, si ritirò in cucina e rimase nascosto, mangiando in continuazione. Ma un brutto giorno, di sabato, dopo essersi abbuffato, si sentì male e capì che stava per morire: la sua ingordigia lo aveva rovinato. Tutto sommato era felice per la vita allegra che aveva condotto, ma non voleva andarsene così, solo abbandonato da tutti, proprio lui, il potente Re Carnevale... si ricordò di avere una sorella, molto diversa da lui, Quaresima, che lui aveva scacciato da corte. La mandò a chiamare e lei, generosa, accorse: gli promise di

A) Une Europe hésitant entre laícité et sécularisation: a) Une méme volonté de garantir la liberté de conscience. b) Des resultáis concrets tres proches. B) Une liberté religieuse qui n'exclut pas un traitement différencié des religions: a) Une liberté de cuite largement reconnue. b) Un traitement différencié des religions: a') Un traitement inégal des religions. b') Un traitement égal des religions. c') Un égal respect des convictions religieuses.-2. LE MULTICONFESSIONNALISME CONTRE LA LAÜCITÉ ET LA SÉCULARISATION?: A) Les relations ambigúes entre islam et politique: a) Une réelle capacité d'adaptation. b) Une possibilité d'évolution limitée. B) L'adaptation de la laícité á l'islam: a) Une égalité de droit pouvant cacher une inégalité de fait. b) L'éventualité d'un traitement particulier pour l'islam. De tout temps, politique et religión ont entretenu des rapports passionnés faits d'incompréhensions mutuelles, de rivalités, voire de conflits ouverts 1 . Progressivement, pouvoir temporel et pouvoir spirituel sont parvenus á établir des relations pacifiées, chacun cantonnant son action dans son domaine naturel. En Europe occidentale, la laicité 2 a progressivement * Maitre de conférences de Droit public á VUniversité Montesquieu -Bordeaux IV. Secrétaire general du Centre d'Études et de Recherches sur l'Espagne et le Monde ibérique (Université Montesquieu). ** Ce texte est une versión complétée et mise á jour d'une communication présentée au VI* Congrés mondial de droit constitutionnel (Santiago du Chili, 12-16 janvier 2004).

The second story of creation in Genesis ch.2 and its contionuations is shown to tell the story of the birth of humankind as we know it, or better, of its creative self-formation, culminating, as I argue, in full-fledged human selfhood and agency. It is a story punctuated by three highly significant, divinely guided moments of emotional significance.
The three are Adam and Eve’s shameful covering of their nakedness after eating from the forbidden “tree of knowledge of good and evil” (2:17), the story of Cain’s killing of Ebel and its aftermath (4:2-17), and that of the city and the so-called Tower of Babel (11:1-9). The three, I argue, form a succession of harsh divine interventions in which three grounding layers of human selfhood are laid by means of three categories of exclusively human self-directed emotion—two pertaining to shame and one to a specific form of humility.

Piludu, V. (2022). Comparative and Contextual Approaches to the Study of Finno-Karelian and Ob-Ugrian "The Birth of the Bear in the Sky" Incantations and Songs. In H. Rydving, & K. Kaikkonen (Eds.), Religions around the Arctic: Source Criticism and Comparisons (pp. 77-110). (Stockholm Studies in Comparative Religion 43; Vol. 43). Stockholm University Press. https://doi.org/10.16993/bbu

EL 1 DE DICIEMBRE DE 1988, EN su DISCURSO de toma de posesión, el presidente Carlos Salinas de Gortari anunció la "modernización" de las relaciones entre el Estado y las iglesias. Pese a que se refirió a las instituciones religiosas en plural, era evidente que el principal destinatario de su propuesta era la Iglesia católica. En el último medio siglo la sociedad mexicana ha experimentado un proceso de pluralización religiosa que se ha intensificado en los pasados veinte años; sin embargo, el catolicismo sigue siendo mayoritario. El anuncio presidencial, cuya seriedad se apoyó en la asistencia de autoridades eclesiásticas, el nuncio apostólico Girolamo Prigione y el entonces arzobispo de México Ernesto Corripio Ahumada entre otros a la ceremonia de cambio de poderes, provocó revuelo político. Probablemente ésa era la intención del presidente Salinas que en los primeros meses de su mandato recurrió a una serie de golpes de opinión pública -por eiemplo encarce¬ lando al líder petrolero Toaquín Hernández Galiciana Quina, y a un exitoso financista, Eduardo Legorreta, que había incurrido en prácti¬ cas dudosas-con el propósito de afianzar su imaeen como iefe del Ejecutivo, en un contexto todavía dominado .por las denuncias de ilegiti¬ midad Gjtie oscurecieron el proceso electoral Gjue lo había llevado a la presidenaa de la república. Es posible, no obstante, que el presidente Salinas -y con él las autoridades eclesiásticas-no haya previsto que en el balance final de su sexenio, la partida relaciones Estado-Iglesia arrojaría un resultado contradictorio y plagado de interrogantes, en lugar del impacto positivo y relativamente limitado que esperaba de su propuesta. Es indudable que en 1988 la legislación constitucional que negaba personalidad ju-

The fundamental change in the understanding of human nature
takes place in the transition from antiquity to modern times. The main
feature of the ‘classical’ conception of human nature is its teleological
character: we only fully know what something is when we know what
it is in its final perfection. This is diametrically opposed to the axiom
that dominates our modern scientific culture: we understand what
something is when we know what it is made of and how it came to
be. Therefore, the ultimate goal of the ‘classical’ view is the perfection
of human being, while the ultimate goal of the ‘modern’ view is the preservation of oneself. Based on this distinction, two conceptions of
sport can be distinguished. ‘Classical’ sport can be seen as idealistic
and ‘modern’ sport as realistic and pragmatic. The first is based on a
teleological understanding of human nature and, accordingly, sport is
also understood as a means of fulfilling human being and achieving
perfection, virtue. The basic idea is the same as in the theories that
see sport as an important means of human education. On the other
hand, the modern understanding of sport sees the ultimate goal of
sport not in the perfection of human being, but in self-preservation.
This can be seen in those sporting activities that see the goal of sport
as maintaining health, regulating body weight or balancing stressful
life style.

† "Hello, world" is an iconic phrase within the computer coding community symbolizing the start of a coding journey. In the early 1970s computer scientist Brian Kernighan coined the expression in his seminal book "A Tutorial Introduction to the Programming Language B". Since then, it has found a place in programming documentation, tutorials, and classrooms around the world, serving as an introduction to various programming languages.

This essay takes the recent monograph, Cernunnos, le dioscure sauvage: Recherches comparatives sur la divinité dionysiaque des Celtes (Paris, 2010) by two renowned scholars of Celtic art history and literatures, Daniel Gricourt and Dominique Hollard, as its point of departure, proceeding to discuss the developing understanding of Cernunnos away from the standard interpretation as a barely documented Gaulish deity toward a more complex analysis of his layered connection to medieval Celtic lore. In addition to a critical review of the monograph, the essay also addresses the dynamics through which such scholarly works might be understood or disseminated in Neopagan communities, and the ways in which popular perceptions of Cernunnos resemble those of Celticist scholarship or differ from them. Finally, a few suggestions on Neopagan practice are made.

The anthropology of possibility-and the phenomenological traditions it often draws on-has predominantly been oriented towards the future, the not-yet. With an empirical point of departure in fieldwork among older Kyrgyz Muslims who become old in the absence of younger relatives and drawing on the critical phenomenology of Alia Al-Saji, I explore the what-might-have-been as a space of possibility that is equally important in human life as a space in which one may dwell and even thrive, and which may gain in importance as a person becomes older. I argue that if we want to understand the existential importance of what-might-have-been and question the futurity bias in anthropology, we need to understand the past, not as frozen and inert, but as a space of possibility that keeps opening in new ways. I find the inspiration for doing so in the Kyrgyz concept of qayip duino (the hidden or unseen world) and Al-Saji's concept of hesitation.

Anexo C -Sintomas psicopatológicos e sistema de valores ………………………. Anexo D -Sintomas psicopatológicos e espiritualidade ………………………….. 240 Anexo E -Auto-estima e valores …………………………………………………. 241 Anexo F -Protocolo de recolha de dados …………………………………………. 242 Anexo G -Questionário de caracterização sócio-demográfica …………………… 243 Anexo H -Inventário de sintomas psicotatológicos ………………………………. Anexo I -Questionário sobre auto-estima ………………………………….……... Anexo J -Questionário sobre estratégias de coping …………………………….… Anexo L -Questionário sobre valores …………………………………………….. Anexo M -Questionário sobre espiritualidade ………………………………...….. Anexo N -Entrevista a falantes glossolálicos ……………………………..………. 252 Anexo O -Consentimento informado …………………………………………..…. Anexo P -Autorização para passar inquéritos nas comunidades religiosas ………. Anexo Q -Lista das comunidades locais de fé referentes à amostra …………........ 255 greco-romanos, para o aparecimento revigorado do fenómeno glossolálico durante o primeiro século, num mundo helenizado. No sexto capítulo debruçámo-nos necessariamente sobre os aspectos linguísticos e psicolinguísticos do discurso glossolálico, tendo em conta a natureza do fenómeno, fazendo referência a alguns estudos entretanto efectuados sobre o mesmo, incluindo sobre a sua estrutura linguística. No sétimo capítulo estabelecemos um olhar sobre os aspectos neurológicos do fenómeno, atendendo a alguns estudos científicos dessa natureza, já efectuados e publicados, em especial sobre as alterações neurológicas dos falantes durante a prática glossolálica. No oitavo capítulo centrámos a nossa atenção nas possíveis implicações psicopatológicas da Glossolalia, considerando uma eventual disfuncionalidade dos falantes. No nono capítulo estabelecemos então a nossa problemática e avançámos a hipótese geral desta tese. Na segunda parte da nossa investigação dedicámo-nos ao estudo empírico, do seguinte modo. No décimo capítulo explicitámos a método de investigação por nós adoptado, apresentámos as variáveis, os instrumentos utilizados e sua respectiva validação para a população portuguesa, assim como o procedimento utilizado, a caracterização dos participantes e as hipóteses operacionais consideradas. Na terceira parte da nossa investigação procedemos então à análise dos resultados. No décimo primeiro capítulo apresentámos os resultados obtidos, considerando a estatística descritiva e a confiabilidade das medidas, a correlação entre variáveis, a comparação entre grupos. Reflectimos ainda, à luz dos dados disponíveis, sobre eventuais diferenças entre os dois grupos em termos psicopatológicos, e considerámos a possível existência de impactos significativos da prática glossolálica ao nível da auto-estima dos falantes e sobre os possíveis impactos da Glossolalia ao nível das estratégias de coping face ao stresse, nos mesmos falantes. Procurámos também verificar, face à nossa investigação, se a prática glossolálica teria ou não impactos significativos ao nível dos valores, entre falantes e não-falantes, e tentámos compreender se seria possível identificar diferenças significativas entre os falantes e os não-falantes, em matéria de espiritualidade. Passámos então à análise de conteúdo das entrevistas realizadas. No décimo segundo capítulo entrámos na discussão dos resultados, face ao estado da arte e em posse de todos os dados recolhidos e respectiva análise, procurando assim

HAL is a multi-disciplinary open access archive for the deposit and dissemination of scientific research documents, whether they are published or not. The documents may come from teaching and research institutions in France or abroad, or from public or private research centers. L'archive ouverte pluridisciplinaire HAL, est destinée au dépôt et à la diffusion de documents scientifiques de niveau recherche, publiés ou non, émanant des établissements d'enseignement et de recherche français ou étrangers, des laboratoires publics ou privés.

Come riporta l'Antinori in un'annotazione alle Antiquitates del Muratori, nel corso del 1401 Ladislao d'Angiò-Durazzo, re di Napoli (1386-1414), «intravit suam electam civitatem Aquilae et fecit fieri turrim in platea et cittadellam» 1 . La storia di queste due fortificazioni, volute più per difendere e poi affermare il potere regio dall'instabilità politica degli Aquilani 2 che non la città -già fornita, allora, di una vasta cinta muraria «che rispetta tutti i canoni della poliorcetica, la scienza che studia gli assedi» 3 -da eventuali attacchi nemici, è narrata, nei punti essenziali, dal cronista contemporaneo Niccolò da Borbona.

“I rituali di fondazione nel mondo etrusco tra storia romana e archeologia. Problemi di metodo e prospettiva storico-religiosa” offers an innovative investigation into the rituals that accompanied the birth of Etruscan settlements, often overshadowed by the tradition surrounding the foundation of Rome. Drawing on new archaeological data and a historical-comparative approach, this volume presents a methodological reassessment that distinguishes Etruscan specificities from Roman models. Through the study of augural platforms, foundation pits, “sacred” boundaries, and the extra-human entities involved in these rites, the book restores interpretative autonomy to Etruscan culture, highlighting its ritual diversity and complexity while demonstrating the potential of interdisciplinary dialogue between Archaeology and the History of Religions.

Embora a percepção popular comumente apresente um conflito intratável entre “Religião” e “Ciência”, o estudo acadêmico contemporâneo do fenômeno religioso vem mostrando como sua interseção pode ser positiva, unindo disciplinas das Ciências Humanas, Sociais e Naturais na tentativa de fornecer o relato mais completo possível, não somente na descrição de comportamentos e crenças religiosas, mas para o porquê do cérebro humano operar do modo como o faz. Porém, valer-se de pesquisas científicas para elucidar a cognição religiosa é apenas parte desse cenário, uma vez que tal forma de percepção também pode esclarecer o que foge à Ciência em suas suposições laboratoriais. Na construção de uma relação experimental, abre-se, assim, um fascinante espaço para o entendimento de como os humanos se desenvolveram e qual seu potencial para posteriores transformações.

In recent years, the debate on non-religion has gained prominence in the sociology of religion, making it one of the most interesting areas for further reflection on (post)secularization. Drawing on the key works on the subject, this article adopts a postsecular, religion-related field, constructivist approach, with the main aim of understanding the diverse sector that is included within non-religion. This study uses a multimethod approach, focusing on the preliminary findings of a qualitative fieldwork on non-religion in Spain. The presentation and discussion of the results will be structured around two main axes: (a) an analysis of the growth of non-religion in Spain through three dynamics (irreligion, areligion, and hybridization) and (b) an exploration of the complexity and plurality of non-religion, paying particular attention to the blurred boundaries between religion and non-religion in the Spanish nones. Through both axes, the present research will challenge the idea that the rise of non-religion is merely a confirmation of 'religious decline' and seek to understand it as a nuanced process in which the redefinition of the religious and spiritual also plays an important role, with implications for the postsecular debate and discussions of secularization, social theory, and sociological analysis.

Forthcoming November-December 2025.

Cover art: Ismael Nery, 1926, Nós, “Us.” Ismael Nery was born in Belém, Pará, Brazil in 1900 and died at the age of thirty-three in a Franciscan monastery in Rio de Janeiro.

This Chicago webpage was launched in February 2025 and the cover was posted in late March 2025.

Cette thèse en anthropologie porte sur les rites de passage offerts aux patients mourants et à leurs proches en institutions de santé québécoises. Phénomène peu étudié, des cérémonies de fin de vie non confessionnelles se développent depuis une quinzaine d’années dans la discipline émergente des soins spirituels en Occident. Au Québec, les intervenants en soins spirituels (ISS), relève des aumôniers, font figure d’avant-garde en la matière. Ces cliniciens font preuve de vision et de virtuosité pour proposer des rites dans une approche de relation d’aide centrée sur le patient en reflétant les transformations de la religiosité contemporaine.
Avec la sécularisation, les Québécois sont de plus en plus distanciés du christianisme institutionnel et adoptent des modes de religiosité individualisés, hétéroclites et implicites. Par conséquent, les membres d’une même famille ne partagent souvent plus le même rapport au religieux, ni de répertoire symbolique permettant de faire sens collectivement de la mort. De plus, la population québécoise majoritaire se trouve dans une forme de vacuum rituel à la fin de vie, les rites religieux étant de moins en moins demandés et les rites non confessionnels étant peu développés dans l’imaginaire social. Dans ce contexte d’indétermination, comment élaborer des rites significatifs tant pour les croyants que les non-croyants ? Sur quelle base une expérience rituelle peut-elle rassembler les familles devant la mort ?
L’enquête qualitative focalise sur la pratique des ISS et leur créativité rituelle pour renouveler les modèles de rites de fin de vie. L’objectif est de documenter ces nouvelles cérémonies d’adieux dans le contexte des soins de fin de vie et de comprendre les dynamiques clés dans la portée de ces rites auprès des participants. Une recherche ethnographique a été menée en milieu hospitalier québécois en 2015 puis en 2018-2020, comprenant des entretiens approfondis avec 28 ISS d’hôpitaux urbains et des observations participantes d’une quinzaine de rites de fin de vie. Des rites proposés par les ISS en période de pandémie Covid-19 ont également été documentés à distance.

Les résultats de la recherche montrent que les ISS développent des rites structurés selon un cheminement Vie-Mort-Vie qui condense symboliquement la trajectoire de vie du patient, son mourir, sa mort et le devenir des endeuillés, tout en situant le futur mort dans une vie post-mortem évoquée en termes pluralistes, dans une approche post-chrétienne. Ces cérémonies d’adieux cherchent à induire le sentiment d’une continuité du vivant sur la base de dynamiques relationnelles, plutôt que sur l’adhésion croyante. Empruntant à la théorie relationnelle du rite (Houseman 2006), ces rites peuvent être appréhendés comme des constellations relationnelles animées par la circulation de dons (auteurs du MAUSS), grâce aux échanges affectifs et symboliques facilités par les ISS. Cela aboutit à revitaliser les relations humaines et métaphysiques entourant le mourant et à générer un sentiment de vie et d’espoir à travers l’expérience même du rite ; soit l’expérience d’une « Mort-Vie » (mort comme transformation) permettant de transcender la « Mort-Fin » (mort comme annihilation) qui limite le cadre biomédical et les visions désenchantées du monde.

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This thesis in anthropology examines the rites of passage offered to dying patients and their families in Quebec healthcare institutions. Non-religious end-of-life ceremonies have been developing over the past fifteen years in the emerging discipline of spiritual care in the West, yet this remains an under-studied phenomenon. In Quebec, spiritual caregivers (SCGs), the successors to chaplains, are at the forefront of this field. These clinicians demonstrate vision and virtuosity in proposing rituals as part of a patient-centered counselling-type approach, reflecting the transformations of contemporary religiosity.

Secularization has left Quebecers increasingly distanced from institutional Christianity and, in this situation, many people have adopted individualized, heterogeneous, and implicit modes of religiosity. As a result, members of the same family often no longer share the same relationship with religion, nor do they share a symbolic repertoire that sustains collective meaning-making around death. Moreover, the majority of Quebecers find themselves in a kind of ritual vacuum at the end of life; religious rites are often deemed no longer desirable but non-faith-based rites remain underdeveloped in the social imaginary. In this context of indeterminacy, how can meaningful rituals be crafted for believers and non-believers alike? On what grounds can a ritual experience bring families together in the face of death?

This qualitative investigation focuses on the practice of SCGs and their ritual creativity in renewing end-of- life ritual models. The aim is to document these new farewell ceremonies in the context of end-of-life care and to understand the key dynamics of their potency in the experience of participants. Ethnographic research was conducted in Quebec hospitals in 2015 and again in 2018-2020, involving in-depth interviews with 28 urban hospital SCGs and participant observations of 15 end-of-life rituals. Rites proposed by SCGs during the Covid-19 pandemic were also documented remotely.
The research findings show that SCGs develop rites structured along a Life-Death-Life pathway that symbolically condenses the patient's trajectory of life, dying and death as well as the future of the bereaved, while situating the future dead in a post-mortem life evoked in post-Christian, pluralistic terms. These farewell ceremonies seek to induce a sense of continuity of life on the basis of relational dynamics, rather than religious creed. Borrowing from the relational theory of ritual action (Houseman 2006), these rites can be understood as relational constellations animated by the circulation of gifts (MAUSS authors), thanks to the affective and symbolic exchanges facilitated by SCGs. The result is to revitalize the human and metaphysical relationships surrounding the dying person, and to generate a sense of life and hope through the very experience of the rite; in other words, the experience of a "Death-Life" (death as transformation) that transcends the "Death-End" (death as annihilation) that limits the biomedical framework and disenchanted worldviews.

Santa Muerte, often translated as “Holy Death,” represents another contemporary manifestation of the divine feminine that has captured the devotion of millions in Mexico, the United States, and Central America. Devoted to Death: Santa Muerte, the Skeleton Saint, a book by R. Andrew Chesnut, offers an in-depth examination of this folk saint’s origins, rituals, and evolving social significance.

A presente pesquisa explora a interação entre religião e criminalidade no Complexo de Israel, um conjunto de favelas no Rio de Janeiro,
caracterizado pela crescente influência de traficantes que se identificam como evangélicos. O estudo objetiva compreender como essa fusão entre fé e tráfico altera as dinâmicas sociais e religiosas dentro das comunidades afetadas. Utilizando o método qualitativo, com base em entrevistas, observação participativa e análise de bibliografia, o trabalho investiga como os traficantes evangélicos utilizam a religião como ferramenta para legitimar suas atividades e estabelecer controle social. A pesquisa também investiga o fato que, embora a conversão religiosa ofereça a esses indivíduos uma nova identidade que pode desencorajar comportamentos criminosos anteriores, ela também introduz novos desafios. O estudo detalha as mudanças nas práticas religiosas assim como as reações das comunidades à ascensão do narco-pentecostalismo, almejando contribuir para uma compreensão mais profunda das dinâmicas de poder e influência religiosa nas favelas do Rio de Janeiro.

This article considers the analytic categories scholars use to conceptualize religious difference in the Caribbean and addresses the relatively sparse theorizing of Christianity in the study of so-called syncretic or creole religions of the African diaspora. I take the Spiritual Baptists of Trinidad and Tobago as a case study to shed light on the significant divergences between vernacular definitions of Christianity and those designations scholars use to parse and make sense of Afro-Creole diversity. I am especially interested in what is at stake analytically. Spiritual Baptists challenge conventional articulations of Christian orthodoxy and Black Atlantic religiosity by reconciling a "fundamentalist" Christian identity with an especially fluid cosmopolitan eclecticism. Drawing on comprehensive ethnographic research, I show how the unique permutations of creole variation within Spiritual Baptist faith unsettle deterministic equations of race and religion and contest the often manufactured oppositions between Christianity and African religion.

This essay reconstructs the German philosopher and cultural sociologist Helmuth Plessner's reading of Germany's fall into the catastrophe of National Socialism. The conceptual foundations for his reading were developed in The Limits of Community (1924). There he argued that post-WWI political extremism was characterized by the anti-modernist concept of "community." In The Belated Nation (1935/59), he went on to identify the Lutheran Reformation as the determining turning point in German history. The Lutheran type of consciousness stands at the origin of a self-destructive hermeneutics of suspicion that finally resulted in völkisch thinking. Second, unlike the formation of a democratic spirit in the Calvinist middle classes in Holland and England, in Prussia the Lutheran alliance of throne and altar led to the exclusion of the middle classes from politics, relegating them to the liberal professions of science and art. Finally, I argue that Plessner's own theoretical model of a political anthropology was developed in opposition to the German intellectual classes' failure to prevent or oppose Hitler's rise to power, including his plea for Germany to align with Western European nations shaped by the Calvinist version of the Reformation.

Konflitu hanesan konsekuénsia lójika ida hosi interasaun entre parte rua. Iha vida sosiál ema nian, iha ne’ebé de’it no bainhira de’it, sempre hasoru konflitu. Konflitu dalabarak konsidera negativu tanba ida-ne’e prejudika parte hotu-hotu, tantu parte sira ne’ebé iha konflitu no sira ne’ebé hale’u. Maibé konflitu mós iha klamar ka espíritu atu halo mudansa ba di’ak, tanba moris ne’e prosesu dialétika ida.

Researchers have long noted connections between the creation of property in colonial contexts and environmental and ecological transformations. These links are most clear in settler colonial contexts, especially where property formation operated according to logics of 'improvement' that alienated Indigenous peoples from their lands and devalued traditional land use. In this article I present a case study from the Ollantaytambo region of Cusco, Peru to argue that property formation was also an ecological force in Spanish colonial contexts. I draw on political ecology theories of land access to suggest that the creation of the hacienda system of landholding instantiated an ecology of servitude predicated on unequal access to land and the organization of unfree labor. This colonial ecology structured land use and reshaped the local environment in enduring ways.