Anthropology of Religion

This study is about memory as a fundamental function of consciousness and as a human need, from the viewpoint of Traditional Knowledge of the Ancient Mystical Order Rosae Crucis (AMORC). The methodology adopted in this paper includes using 1) the primary bibliographic sources of the Rosicrucian Tradition, and 2) field research visiting both the headquarters of the Grand Lodge of the English Language Jurisdiction for the Americas, in San Jose, California, and the Grand Lodge of the Portuguese Language Jurisdiction in Curitiba, Brazil. The analysis was made by describing through Transdisciplinary Active Mediation (TAM) one of the main concepts of Traditional Knowledge (TK), then connecting this concept to the teachings of AMORC to find out how the Order works with memory in different ways. In conclusion, four dimensions were found in the Traditional Knowledge of AMORC (scientific, philosophic, educational, and religious or spiritual) and three ceremonies were found regarding memory which mark the development of life (the Naming Ritual or Appellation Rite; the Marriage Ceremony; and the Funeral Service or Higher Initiation).

This interdisciplinary conference explores the making of urban and religious worlds in and beyond the African continent, demonstrating the importance of African cities for analysing global dynamics of urban-religious transformation. We use Stephan Lanz's (2016) term urban-religious to emphasise the mutually constitutive relationship between urban and religious spheres-that is, how they are deeply intertwined with and shaped by one another. The notion of worlds captures the multiple ways in which urban-religious life is configured and envisioned. There is no singular model or enactment of the urban-religious; people live and move through multiple, overlapping urban-religious worlds. Worldmaking underscores the ongoing, unfinished character of these worlds: they are continuously made and remade-not only by planners, developers, and state actors, but also through infrastructures, ecosystems, technologies, desires, and memories. This processual framing foregrounds how ordinary residents actively participate in urban-religious worldmaking through everyday practices. Rather than treating African urban-religious worlds as isolated or exceptional, we adopt a comparative approach to examine transregional connections and commonalities between urban-religious formations across and beyond the African continent. In doing so, we aim to develop new conceptual tools for understanding global processes of urban-religious transformation. This conference thus invites researchers to analyse urban-religious dynamics across and beyond Africa through comparative and processual lenses, thereby enriching both urban and religious studies alike.

A vast array of religious phenomena, as well as constantly emerging novel forms and expressions of religious life have actualized a whole range of issues as part of the social sciences, and education, teaching and learning is embraced within this. This article approaches teaching and learning through the hermeneutic of 'engaged pedagogy' as put forward by the noted feminist writer bell hooks, and uses Kainon New Church School as a case study for what engaged pedagogy means in the context of teaching within a religious school. The article suggests that such engaged teaching aims at accruing a particular kind of 'social' or 'religious capital' for the learner. Social capital itself is a reference to the resource embedded in the connections within and between a network and nodal actors in the network, and religious capital is defined (Finke 2003:3) as consisting of an acquirement of 'power and level of embeddedness into this or that religious culture'. T...

This course is a broad overview of magic as studied from the perspective of various scientific theories. It draws on knowledge accumulated over more than 2000 years of intellectual history and 150 years of modern research within and across related disciplines such as social anthropology, history of religions, ethnology and folkloristics, as well as cognitive and cultural studies. We will discuss magic as a historically diverse and polysemic phenomenon and learn interpretive tools for studying beliefs and practices related to magic as observed in cultures past and present.

The course offers an introduction to the analytical study of the relationship between cultural heritage, social memory, and collective identity in Europe. A large number of examples from different European countries will be presented for comparison, although special attention will be paid to the instructor’s own historical and ethnographic research in Italy, the Czech Republic, Austria, and Catalonia (with frequent incursions into France, the Baltic and the Balkan region, and the UK). We will unpack the so-called European “identity-memory-heritage complex” to explain phenomena such as group formation, regionalism, political polarisation, identity-based tensions and conflicts, religious and cultural differentiation, and how history and the past are mobilised in the public sphere. We will critically examine the concepts of social memory, museum, identity, tradition, heritage, and others.

It has become increasingly apparent that the origins of agriculture in Southwest Asia were an emergent and extended process that resulted from local evolutionary processes and social networks of interaction and exchange that extended across the region. Although the end of the process of domestication and economic transformation shows general regional similarities, sub-regional trajectories differ when evidence of economy and domestication processes are examined independently. This research evaluates the presumed linear trajectory, from hunting and gathering to pre-domestication cultivation to domestication with agriculture and explores the mosaic of subsistence practices leading to agricultural reliance. This paper compiles quantitative data on the proportion of crops in archaeobotanical sites over time and across the Near East. Foraging-focused, mixed subsistence and agricultural economies are compared alongside non-shattering data from cereals with the results suggestive of sites with higher levels of food production (agriculture) without domesticated crops, low-levels of food production with domesticated crops, and variability of economic systems when crops were under pre-domestication cultivation. Results show a dominance of mixed-subsistence economic systems and the persistence of "middle ground societies" for nearly 4,000 years, contradicting ethnographic inferences that intermediate or mixed-subsistence economies are unstable. The potential correlation between reliance on cultivation and domestication, as quantified from morphological evidence for non-shattering or grain size change, indicates that there is not a single directional trend in economy and domestication. There also appears to be some evidence for intensification of the reliance on cultivation as domesticated sheep/goat become widespread. These data highlight the need to consider economic trajectories on different sites and regions independently from the evidence for morphological change.

Invocación de DIOS Lamento comenzar este mensaje con tal "advertencia", pero las cosas deben ser claras y directas. Ahora, ya me conoces, no soy el tipo de persona que se anda por las ramas. Este ritual de contacto, como todo lo que transmito aquí, y a priori desde que empiezo de nuevo los mensajes en mi sitio web, está dirigido a personas de mente abierta pero EQUILIBRADAS. Todos aquellos que deambulan de un dios a otro, un día budista, el siguiente raeliano, antes de convertirse en el evangelista el tercero, no tienen absolutamente nada que hacer en este lugar y menos aún los rituales y meditaciones que se dan. Estos serán ineficaces: nunca DIOS ni ningún otro dios VERDADERO perderá su tiempo con los tontos, porque están ocupados salvando a la Tierra de futuros desastres. Además, una práctica errática de rituales y meditaciones atrae a los "insectos astrales" que están muy contentos de venir y alimentar su feo vientre con usted. Cualquier ritual es un acto de magia. Cualquier acto mágico SIEMPRE tiene consecuencias. Así que sé muy claro contigo mismo. No se permite ningún "turismo" espiritual aquí, solo por tu seguridad. Por lo tanto, si realizas rituales en todas partes, wicca aquí, vudú allí y ahora "un poco de DIOS", gradualmente transformarás tu aura en una pila de energía,

Desde o início dos anos 2000 o panorama das peregrinações realizadas no Brasil vem sendo incrementado com a entrada em cena das novas rotas que têm por inspiração o Caminho de Santiago de Compostela, na Espanha. Entre estas rotas, destacam-se as conhecidas como Caminho da Luz (Minas Gerais), Caminho do Sol (São Paulo), Passos de Anchieta (Espírito Santo), Caminho da Fé (Minas Gerais e São Paulo) e Caminho das Missões (Rio Grande do Sul). Neste artigo analisamos essas cinco rotas que passaram a integrar roteiros turísticos, com intuito comparativo e buscamos compreender tanto os aspectos recorrentes e as tendências gerais desses eventos na atualidade quanto as singularidades e modalidades que adquirem em cada contexto específico.

A preliminary analysis of a written corpus has been concluded. The intention of the corpus is to describe a 21st century update to several categories of religious understanding, and comprises a theory of spirituality. Material collected between nominally 2025 and 1999 are relevant, although the collection extends to 1993. The analysis is essentially a counting of identity encountered during episodes of meditation by both groups and individuals. The outcome are numbers sufficient for more extensive statistical analysis.

Reservados todos los derechos. De acuerdo a lo dispuesto en el art. 270 del Código Penal, podrán ser castigados con penas de multa y privación de libertad quienes sin la preceptiva autorización reproduzcan, plagien, distribuyan o comuniquen públicamente, en todo o en parte, una obra literaria, artística o científica, fijada en cualquier tipo de soporte.

In late 2022, after the rise and repression of the Woman, Life, Freedom movement, a strange condition emerged among schoolgirls across Iran. While on school premises, young women momentarily lost cognitive and motor functions and became incapacitated. The Iranian public came to recognize and debate the schoolgirls’ condition as a case of mass poisoning that was caused by harmful antigens and criminal agents. This essay offers an alternative to this medical-juridical framing. It locates the incapacitation of the schoolgirls in relation to the limits of debates about women and Islamic society and the ensuing circulation of danger and destructive power that the author conceptualizes psychopolitically through the concept of witchcraft. Rather than treating the schoolgirls’ condition or the Woman, Life, Freedom movement as a momentary lapse of the social, the author conceptualizes them as a manifestation of the impossibility of the social, one that issues from a broader historical and epistemological condition: the incapacitation of tradition. While focused on revolutionary Iran, this study bears on the impersonal circulation of violence and deathliness amid the contemporary incapacitation of authoritative traditions such as religion, science, and law.

Há uma proliferação de influenciadores e divulgadores científicos brasileiros que estão numa cruzada contra aquilo que consideram práticas pseudocientíficas e contra práticas religiosas supostamente danosas. Estes influenciadores tendem a ser extremamente pueris quando tratam da religião.

This chapter seeks to appraise the potential impact and/or contribution of Ubuntu as a concept, and as an indigenous lived philosophy from the tropical Africa, in the light of Sustainable Development Goals (SDGs). In addressing the 17 SDGs, as outlined by the United Nations body, the chapter argues that, Ubuntu (humane and community-mindedness) concept is visible, implied (albeit unconsciously), and has the potential of being impactful and transformative, if consciously executed at the global levels. Its starting premise that my humanity and that of the entire cosmos is beholden to the ‘other’ makes a strong case for its potential to positively transform the local and global context sustainably. Hence, it can be bequeathed to the SDG agenda of sustainability as we address disquieting cases such as the civil wars, ethnic balkanizations, xenophobic spirit, ethno-racial tensions, and terrorist activities across Africa, among other Ubulwane/Unyama (inhospitable and beastly) activities. It is also impactful in strengthening global sustainability amidst the Russo-Ukrainian and Hamas-Israeli conflicts, among other international concerns. In addressing the global challenges, the maxim’s Umuntu ngumuntu ngabantu (Nguni speakers expression for ‘our humanity is affirmed through relating with others’), will certainly find its expression in concrete terms.

Este artigo é uma contribuição para a história da antropologia das religiões de matriz africana no Brasil. Debruça-se sobre as tematizações contraditórias de Roger Bastide e Sérgio Ferretti sobre o sincretismo e a Casa das Minas (São Luís, MA). Começo por apresentar os aspectos principais da reflexão de Bastide sobre os dois tópicos, para depois me concentrar nas críticas de Ferretti ao antropólogo e sociólogo francês. Estas desenvolvem-se em dois planos: um deles é dominado pela crítica ao famoso “princípio do corte” defendido por Bastide; o outro tem a ver com a abordagem de Bastide à Casa das Minas, apresentada como o terreiro mais africano do Brasil, onde o sincretismo seria irrelevante. Examino seguidamente os apoios bibliográficos mobilizados por Bastide em defesa do seu ponto de vista. Na conclusão, regresso a Sérgio Ferretti, de forma a situar melhor a sua importância na antropologia das religiões afro-brasileiras dos anos 1990.

This research analyzes the meaning of penance, as well as the practice of it through public flagellation in the framework of religiosity and post-Tridentine religious life. The culture of suffering associated with Catholic religious forms of experience and the changes experienced in Spanish society throughout the sixteenth, seventeenth and eighteenth centuries are characterized, demonstrating very substantial changes, singularly known after the first decades of the eighteenth century and before the criticisms of the enlightened reformers. It is shown that society, within its endogenous dynamics of change, introduced elements of innovation in sociability and spirituality prior to the emergence and diffusion of Enlightenment projectism.
_______________________________________________________________________________________
Esta investigación analiza el significado de la penitencia, así como la práctica de la misma a través de la flagelación pública en el marco de la religiosidad y vida religiosa postridentina. Se caracteriza la cultura del sufrimiento asociada a las formas de vivencia religiosas católicas y los cambios experimentados en la sociedad española a lo largo de los siglos XVI, XVII y XVIII, demostrando cambios muy sustanciales, singularmente conocidos con posterioridad a las primeras décadas del siglo XVIII y antes de las críticas de los reformistas ilustrados. Se demuestra que la sociedad, dentro de sus dinámicas endógenas de cambio, introdujo elementos de innovación en la sociabilidad y espiritualidad previos a la eclosión y difusión del proyectismo de la Ilustración.

La teología de la recuperación en adicciones representa un enfoque que integra principios espirituales y religiosos en el proceso de sanación de las personas que luchan contra dependencias. A continuación, presento un resumen detallado de este enfoque:

Fundamentos teológicos de la recuperación
Integración de fe y sanación
La teología de la recuperación parte de la premisa de que la sanación completa de las adicciones debe abordar todas las dimensiones del ser humano: física, mental, emocional y espiritual. Este enfoque reconoce que la espiritualidad juega un papel fundamental en el proceso de recuperación, proporcionando un marco de significado, propósito y trascendencia.

El concepto de rendición y poder superior
Un principio central es la aceptación de la propia impotencia frente a la adicción y la necesidad de rendirse ante un poder superior. Como señalan muchos programas de recuperación basados en la fe: "Crea que el poder de Dios puede restaurar su salud espiritual por completo. Tras percatarnos de nuestra impotencia frente a las adicciones, la mayoría llegamos a creer que un poder superior a nosotros mismos puede devolvernos la salud espiritual."

Modelos y programas principales
Los Doce Pasos y su base espiritual
El programa de Doce Pasos, originado en Alcohólicos Anónimos, representa uno de los modelos más influyentes que incorpora principios espirituales en la recuperación. Aunque no está vinculado a una religión específica, su enfoque incluye:

Reconocimiento de la impotencia personal

Rendición a un poder superior (según lo entienda cada persona)

Inventario moral y ético

Reparación de relaciones dañadas

Ayuda a otros que sufren adicciones

Programas cristianos específicos
Existen programas como "Celebremos la Recuperación" que adaptan los principios de recuperación desde una perspectiva explícitamente cristiana, integrando las enseñanzas bíblicas con procesos terapéuticos. Estos programas se centran en "un programa de recuperación basado en ocho principios de las bienaventuranzas".

Principios teológicos fundamentales
La comprensión de la naturaleza humana
La teología de la recuperación suele partir de una visión del ser humano como criatura caída pero redimible. Las adicciones se entienden como manifestaciones de una desconexión espiritual y una búsqueda equivocada de satisfacción.

El proceso de transformación
La recuperación se concibe como un proceso de transformación integral que implica:

Reconocimiento del problema (confesión)

Arrepentimiento y cambio de dirección

Restauración de relaciones (con Dios, con uno mismo y con otros)

Crecimiento en virtudes espirituales

Servicio a otros que sufren

Comunidad y acompañamiento
Un elemento esencial es la importancia de la comunidad en el proceso de recuperación. La sanación no ocurre en aislamiento, sino en el contexto de relaciones de apoyo y acompañamiento mutuo.

Enfoque integral: ciencia y fe
Los expertos contemporáneos enfatizan que la recuperación efectiva requiere una integración de fe, ciencia y acompañamiento pastoral. Como señala una fuente reciente: "La cura de las adicciones requiere fe, ciencia y compromiso pastoral basado en el amor".

Este enfoque integral reconoce que los avances científicos en neurobiología y psicología de las adicciones pueden complementarse con las dimensiones espirituales y teológicas para ofrecer un abordaje más completo.

Conclusión
La teología de la recuperación ofrece un marco para entender las adicciones no solo como problemas médicos o psicológicos, sino como desafíos que involucran la dimensión espiritual humana. Al integrar principios espirituales con conocimientos científicos actualizados, este enfoque busca promover una sanación integral que transforme no solo conductas, sino también valores, propósito de vida y relaciones fundamentales.

Este enfoque reconoce que la recuperación es un camino de transformación continua que implica todas las dimensiones de la persona y que encuentra en la espiritualidad una fuente de fortaleza, significado y esperanza.

un hombre que ha estado trabajando en Guyana sobre el tema de kanaima. Balbina, tú has leído este libro, 1 ¿verdad? En nuestra primera pregunta, me gustaría conocer tu opinión como indígena pemón sobre este libro. Whitehead trabajó con los patamona, ¿qué pensamientos te vinieron cuando leíste el libro? Balbina: Un saludo desde la selva del Amazonas, el pulmón del mundo, y la selva es testigo de lo que voy a decir. Este libro me revela muchas cosas. Yo diría que es el cono-cimiento ancestral de las culturas indígenas. El kanaima es una cosa que se utilizaba en las culturas ancestrales para, por ejemplo, destruir a un enemigo. Era una defensa, pero claro, religiosamente hablando, algo malo, pero era una defensa. Hoy en día los jóvenes lo utilizan como una especie de arte, creen que saben hacerlo y que pueden destruir a una persona. Matan y hacen el mal, pero ya no miden las consecuencias. Por eso te digo, Matthias, que hay que tener mucho cuidado, pero se puede escribir sobre ellos, ¡sí! Tenemos que revelar que en la cultura indígena, como los ninjas en Japón, teníamos el kanaima. Tenemos que revelar eso, pero no todo. Porque hay o había muchas personas con mentes dañadas que utilizaban o aplicaban estos conocimientos, incluso en nuestra cultura kamarakoto. Pero ya no quedan muchos, no nos han dejado sus secretos.

This article reviews the various myths concerning the Sumerian - Mesopotamian Lilith and the astrological Black Moon. Popular misconceptions surround the interpretation of this astrological factor, and this can be traced to the metamorphosis of Lilith through history.

“The timing of President Biden’s decision to award the medal to Pope Francis in January 2025, after losing the election to Donald Trump, undeniably carries political significance,” Andrew Chesnut, a professor of religious studies at Virginia Commonwealth University, told Crux.

In his opinion, “by bestowing the medal in the final days of his administration, Biden was signaling resistance to the rightward political shift, reaffirming his administration’s alignment with Francis’s progressive moral vision for more just and equitable societies.”

The result of this disertation made them capable Gudykunst and Kim’s intercultural theory, Spitzberg’s competence model of intercultural business communication, and ethnocentrism theory. There are agree with intercultural business communication reality in the community of Balinese and Chinese silver industrialists. The result of SEM statistical testing indicates that culture (for instance cultural values), socio-culture (for instance interethnic experience) and psycho-culture (for instance social prejudice) formed the interethnic stereotype that may influence the intercultural business communication competence. The results also approved that intercultural business communication competence is formed by motivation, knowledge and skill of communications in accordance with Spitzberg’s model. It indicates that ethnocentrism attitude toward other ethnic is not categorized as high but still exist.

Over a period of some 30 years, more than 40 relics (skulls and bones) preserved in Flemish reliquaries have
been 14C dated. These relics were attributed to the 11,000 Virgins but could also belong to the Theban legion. In
this contribution the results are brought together for the first time with the aim of examining their distribution
over time and deducing possible scenarios concerning the genesis of these relics.

Concepts of the soul have always been essential for the understanding of what man is. Based on this idea, this thesis examines the positions of the scholars al-Māwardī (d. 450/1058), ar-Rāzī (d. 606/1210) and al-Bayḍāwī (d. 716/1316) regarding nafs and rūḥ in their tafsīr-books. The thesis furthermore elaborates the significance these positions have for the three exegetes’ theologically based concepts of man. A central goal of this work is to shed light on the development of the Sunni discussion of a theologically essential topic during the 11th to 13th centuries, a time that represents a dynamic and important phase for Islamic theology and its intellectual history. For this purpose, I analyze the three mentioned scholars’ comments on approximately 140 verses of the Koran, which mention the terms nafs and rūḥ. Furthermore, a compendious outline of the related discussion in the 8th to 10th century kalām and tafsīr provides an overview of the intellectual context in which the tafsīrs are to be placed. This research makes clear that the methodological approaches and the positions in the three examined works differ in significant points and that one cannot speak of a constant development of the concept of the soul in Islamic theology. Al-Māwardī very consciously chooses which strands of the debate on nafs and rūḥ he includes in his tafsīr, while ar-Rāzī incorporates his theory, which he has developed from kalām, falsafa and other sciences, into his interpretation of the Koran and extensively discusses it. Al-Bayḍāwī, on the other hand, fades out quite a range of the by then accepted doctrines on central questions about the soul and returns to more traditional ideas. It might be the case that all three scholars consider the nafs or rūḥ to be an essential element of man and a reason for his special dignity, still while ar-Rāzī considers the nafs or rūḥ to be the human being itself, al-Māwardī and al-Bayḍāwī consider it to be merely a part of what defines the human being. There are also striking discrepancies between their views regarding the quiddity, qualities and abilities of nafs and rūḥ. What these three works have in common is the great resonance they have experienced throughout history. So, in order to develop a deeper understanding of the Islamic concept of man and its transformation, these positions must be taken into account.

Never never land to formuła konstytuująca czasoprzestrzeń literatury fantasy, ale SF ze swoim konwencjonalnym wychyleniem w przyszłość wcale nie musi być znacząco mniej suwerenna. Zwłaszcza tam, gdzie chodzi o opisywanie religii, która być może, a której nie ma.

The Great Goddess is certainly an extremely important universal archetype
in the human mind and culture, a fact recognized by both psychologists and
anthropologists, historians and culturologists.
Many artefacts of prehistoric cultures show, the idea of the primodial divine
origin of the world and humanity is connected with the symbolism of birth, and
hence with the idea of universal feminine deity. This notion is reflected in the idol
sculpture of the late Paleolithic of Central Europe. From this era we have sculptures
representing female figures with accentuated feminine forms as a symbol of fertility.
The appearance of these stylized female images in the late Paleolithic speaks of a
mental concept that has both its prehistory and its sequel.
Before arriving at an anthropomorphic image, the idea of the omnipresent nature
of the earth was probably personified by various topos symbolically associated with
the feminine symbolizm, such as caves or other forms and phenomena embodying
the regenerating power of nature.
The aftermath of this fundamental symbol of the female archetype in human
thinking is also very long. In an almost unchanged form, it silently appears in a
number of Neolithic and Chalcolithic cultures from Europe and the Mediterranean,
almost until 4,000 BC. That is, for a period of almost 25,000 years, this image has
dominated the proto-art of mankind.
We can say that this is the time of the fundamental construction of human
symbolic thinking, illustrated in Jung’s concepts as the ground floor – the basis of
the structure of the human mentality.

This article discusses the bamboo angklung as a viable instrument to teach Indonesian music and culture in the music education classroom. It is based on research conducted in West Java and on observations made during a twelve-week period of teaching angklung to K-3 students in the United States. In particular, this article presents pedagogical models used in Indonesian schools and cultural centers and examines how the angklung can be used to teach not only music and Indonesian culture but also Indonesian social values and history. Suggestions for hands-on activities and transcriptions of folk songs are provided to help teachers introduce Indonesian culture and angklung in a way that also strengthens skills in audiation, matching pitch, and recognizing scale degrees.

Some evidence from the Lives of St Athanasius the Athonite, the founder of the Great Lavra (963), tells us of his relations with Italo-Greek, i.e. Byzantine monks from Southern Italy. Contemporary Athonite documents also testify to the existence of at least two monasteries founded by Italo-
Greeks on Mount Athos. How can these testimonies be explained?
What were the reasons for this encounter? After briefly outlining
the prehistory of these two parallel branches of Byzantine monasticism
and the shape they achieved in the mid-10th century, the
A. goes on to take a closer look at the evidence documenting the
presence of Italo-Greek monks on Mount Athos and, in particular,
their encounter with Athanasius, the founder of Lavra. The main
reasons for this encounter are identified, on the one hand, in the
latter’s extraordinary ‘ecumenical’ spirit (well documented by his
Typikon), which made him able of attracting and open to welcoming
foreign monks, without any ethnic or cultural bias, and on the
other in his personal monastic journey as a hermit who, almost
despite himself, came to found a monastery, always preserving a
fundamentally hesychastic spirit. Such personal characteristics of
Athanasius, together with the ‘hybrid’ character of the monastic
system he established (which resembled the synthesis that was
attempted in Southern Italy) was probably precisely what attracted
the Italo-Greek monks, such as Nicephorus “the Nude” and others
after him, and made the encounter between these monks not only
possible but fruitful.

In his book ‘From Ritual to Record’, Allen Guttmann quotes
the results of a 1967 study comparing sport and religion at the Olympic
Games. At that time, Protestants (7.6% of the world’s religious population) shared 54.5% of the Olympic gold medals. Catholics (23.6% of
the world’s religious population), on the other hand, shared 40% of the
Olympic gold medals. Normally, the success of Protestants in sport is
explained in the context of Max Weber’s theory of the ‘Protestant ethic
and the spirit of capitalism’. However, we will take a slightly different
approach. Since sport is fundamentally linked to the human being, the
differences in the conception of the human being are also reflected in
the differences in the understanding of sport. Our approach will therefore be to examine the theological and philosophical anthropology of
these two Christian dominances, to identify their similarities and differences, and to deduce the reasons for the success of Protestant athletes (especially in individual sports) and the reasons for the success of Catholic athletes in some major team sports (e.g. football). Furthermore, we will try to describe the ‘ideal sport’ as it results from their specific anthropological vision of human nature.

This paper offers a multidisciplinary exploration of the enduring Atlantis myth, arguing that its origins extend far beyond Plato's writings. Through an analysis of ancient texts, archaeological evidence, and cross-cultural traditions, the work situates Atlantis within a broader framework of historical geography and mythology. The investigation focuses on connections to the Iberian Peninsula, North African Berbers, and Atlantic islands, highlighting how regional myths and archaeological discoveries contribute to the legend's development.

Públika hanesan siénsia ida (sanak ida hosi siénsia administrativa nian) ne'ebé espesifikamente estuda kona-ba funsaun internu no esternu hosi estrutura no prosesu sira ne'ebé hetan iha parte importante tebes hosi sistema no aparellu governu nian. Ho liafuan badak, bele mos hanaran administrasaun estadu nian. Iha linguajen loro-loron, administrasaun estadu mos hanaran "governu" naran katak la konfunde ho governu ezekutivu ka politika estadu nian. Entre departamentu justisa no órgaun tribunál sira, ida-ne'e koñesidu hanesan administrasaun estadu nian. Livru ida-ne'e diskute asuntu sira ne'ebé konstitui introdusaun ba siénsia administrativa, inklui definisaun administrasaun no siénsia administrativa, dezenvolvimentu administrasaun, no dezenvolvimentu administrativu. Hodi lee livru ida-ne'e, lee-na'in sira hein atu hetan koñesimentu kle'an relasiona ho siénsia administrasaun estadu nian. Ezemplu sira kona-ba administrasaun estadu nian maka: Regra sira ba formasaun órgaun governu no komisaun sira. Regra sira funsaun públika nian. Gabinete ka reorganizasaun ministeriál. Formulasaun polítika Implementasaun polítika. Avaliasaun no monitorizasaun Dezenvolvimentu ekonómiku Aplikasaun lei. Administrasaun Estadu hanesan sistema ida ne'ebé kompostu husi subsistema oioin, hanesan tarefa, funsaun, organizasaun, pesoál, no materiál sira.

© A tanulmány egészének vagy részleteinek közlése a Szerző engedélyéhez kötött! Amennyiben idézi a szöveget vagy hivatkozik arra, kérem, értesítse erről a Szerzőt. Amennyiben kérdése, megjegyzése van a szöveggel kapcsolatban, vagy kiegészítéseket tart szükségesnek, véleményét örömmel várja a Szerző az alábbi e-mail címen:

1973-ban született református lelkészcsaládban. Jelenleg az MTA BTK Néprajztudományi Intézetének munkatársa és a Sárospataki Református Teológia tanára. Lényegét tekintve a háta mögött álló Istent kereső néhol fotográfus, máskor református teológus, esetleg kulturális antropológus vagy kommunikációkutató, de leginkbb mindegyik egyszerre. Köztes és talán közvetítő létező, s ekként hagyott rajta mély nyomot, amikor alig egy éve Visky Andrással személyesen is találkozott. A legtöbb vallásnak megvannak a maga szakrális terei és tájai, vagyis a fizikai térnek azok a jól kijelölhető terrénumai, melyeket az adott vallás szerint a transzcendens magának kijelöl, melyeken megmutatkozik, illetve amelyekben az adott vallás követői a transzcendens mutatkozását felismerik. Ezek a terek és persze tárgyak, melyek valamilyen módon magukon hordozzák a transzcendens nyomát, általában fontos szerepet töltenek be az adott vallás gyakorlatában, rítusaiban, és olykor mindennapi életében is. Nyomot hagynak a közösségen -ugyanakkor az őket használó közösség is nyomot hagy rajtuk. Ezek a szentnek tekintett terek és tárgyak így egy különleges kapcsolatot jelölnek a transzcendens és a közösség, illetve annak tagjai között. A református teológia -szemben például a római katolikusokkal -az ótestamentumi szent sátor, illetve az annak örökébe lépő jeruzsálemi templom kivételével tagadja annak lehetőségét, hogy az ilyen terek és tárgyak folyamatosan a transzcendens mutatkozásának médiumai lennének. A gyakorlat azonban ezen a téren is különbözik az elmélettől. A református felekezeti identitásnak ugyanis több olyan territoriális eleme van, melyekhez a gyakorlatban úgy viszonyulnak az egyes közösségek, mint amelyek a transzcendens mutatkozásának állandó hordozói. Ezek a terek és tárgyak ugyanakkor szoros kapcsolatban állnak az adott közösség történetével, identitásával is: olyan identitásszimbólumok, melyek sűrítik a történeti tapasztalatot, s ekként a közösségi emlékezet helyeiként is működnek. 3 Az egyik legismertebb ilyen tárgy Kossuth Lajos széke a debreceni református Nagytemplomban, me-

The theory of cultural transfer usually includes the fields of intellectual history, literature, material culture, art, and science, but it can be applied no less fruitfully to the religious sphere, whether to the exchange and influence of religious ideas or religious practices. Religious transfers and the mobility of religious practices were explored in stand-alone studies, although religious transfer is usually seen as part of cultural
transfer in the broadest sense of the word. This paper focuses on the emergence of European neo-Protestant
missionaries, especially from the Seventh-day Adventist Church. In the interwar period, Adventism was already established in the Kingdom of Serbs, Croats, and Slovenes (later Kingdom of Yugoslavia). Adventism’s
roots in this region date back to the late 19th century, with the first Serbian-speaking believers appearing in
1901–1902 and the first church building erected in Kumane in 1905. Despite internal growth, the Adventists faced scrutiny from the SOC clergy and local authorities, particularly as their pacifist stance clashed with  state expectations during the turbulent 1920s and 1930s. The Adventist community faced internal divisions influenced by the global schism that led to the formation of the Seventh-day Adventist Reform Movement.
The chapter analyzes the emergence, development, and challenges of the Adventist religious movement in interwar Yugoslavia. It sheds light on how religious transfers impacted the socio-religious landscape of the
period, focusing on Adventism’s growth, internal schisms, and external opposition. By examining the movement’s interactions with the Serbian Orthodox Church, state authorities, and other religious groups (such as
the Nazarenes), the paper provides a nuanced understanding of how a neo-Protestant group navigated its position as a religious minority amidst political, cultural, and social complexities.

The religious conversion process is a significant expression of an individual's intention to gain a new religious identity and be included in a particular religious community. Those who wish to join the Jewish people undergo giyur (conversion), which includes observing rituals and religious practices. While previous research on Jewish conversions in Israel focused on the experiences of persons who converted under Orthodox auspices, this study analyzes the experiences of female immigrants from the former Soviet Union (FSU) and the Philippines who chose to convert through the Reform Movement in Israel. Based on qualitative research, we discovered that the non-Orthodox process, which is based on liberal values, not only grants converts under the aegis of Reform entry to the Jewish people, but promotes their affiliation with the Reform Movement and advances their acculturation into Jewish Israeli society. Their choice is a political decision, an act of resistance against an Orthodox Israeli religious monopoly, and an expression of spiritual motivations. The converts become social agents who strengthen the Reform Movement's socio-political position in Israel, where it struggles against discrimination. Furthermore, since most converts are women, new intersections between religion, gender, and nationality are exposed.

The average church in Africa is for the most part a perpetrator of ecclesiological violence to holistic ministry which involves evangelism and social action. The one-sidedness of Christian ministry in Africa is unfortunately explained by the fact that most Protestant churches are good in evangelism but lacking in social action while most Roman Catholic churches are doing social action and shying away from evangelism. Either way, we meet with one-sided Christianity which is synonymous to ecclesiological violence to holistic ministry in Africa.

En este artículo se desarrolla la forma en que los diversos factores socioculturales y económicos, que caracterizan la dinámica cultural de la comunidad nahua de Cuentepec, Morelos, definen el papel de las mujeres. Esta comunidad mantiene una identidad apegada a la tradición cultural de los pueblos indígenas que practican la agricultura; sin embargo, en las últimas décadas su dinámica organizacional ha experimentado cambios que muestran una transición socioeconómica. Esto, a partir de la introducción y adaptación de la población a nuevos conectores con el exterior a la comunidad se generó una fluida interacción con la población mestiza. Por ejemplo, con la intensa migración pendular se incrementó la actividad laboral, la profesionalización escolar y la capacidad económica. Si bien, todo esto ha provocado cambios en la interacción comunitaria de las mujeres, es precisamente su actuar social lo que ha permitido mantener la continuidad cultural y la cohesión social interna. Se trata, entonces, de una investigación realizada con metodología etnográfica, con observación participante e interacción directa con la comunidad. Así como de una revisión documental y etnográfica previa.

Antropologiczne klucze do przeszłości -poznanie, opis, metoda "Przedmiotem antropologii nie jest odtwarzanie dawnych społeczeństw, lecz wyjaśnianie logiki społecznej i logiki historycznej" Marc Augé 1 I. Wprowadzenie. II. Badania własne: przeszłość jako kontekst i tło działań. III. Przeszłość jednostkowa a historia zbiorowa. IV. Relacje zesłańcze, jako jeden z kluczy do poznania przeszłości. V. Perspektywy antropologicznego analizowania przeszłości Przeszłość intryguje ludzi niemal od zawsze i wzbudza zupełnie inne emocje niż przyszłość. Ta ostatnia, jawiąca się jako tajemnicza i mglista, rozpala wyobraźnię, igra nadzieją i daje szansę zarobku niepozbawionym fantazji samozwańczym wieszczom i wróżom 2 . Ich popularność od jakiegoś czasu zdaje się jednak maleć, gdyż rosnącą konkurencję na rynku usług nietypowych stanowią genealodzy, miłośnicy archiwaliów i tropiciele skandali z czasów minionych. Trend ten, zarówno w amatorskiej, jak i profesjonalnej odsłonie, tłumaczy się wzrastającą tendencją do poszukiwania własnych korzeni oraz odkrywania tożsamości 3 . Udokumentowane długie trwanie rodu dowodzi tradycji, podnosi prestiż towarzyski, a pewnie także poprawia samoocenę. Walory te w realny sposób wpływają na funkcjonowanie człowieka w społeczeństwie i grupie lokalnej. Wspomnianą tendencję wzmacnia również polityka ochrony dziedzictwa materialnego i niematerialnego, traktowana od pewnego czasu jako priorytetowa strategia rozwoju regionalnego 4 . Zastosowana w tytule mojego tekstu metafora klucza, będącego atrybutem ludzi poszukujących prawdy i wiedzy, to nie tylko fi gura retoryczna, ale przede wszystkim nawiązanie do pracy Katarzyny Kaniowskiej, Opis -klucz do rozumienia kultury 5 . Tytuł ten, stanowiący credo bodajże większości praktykujących antropologów, można sparafrazować następująco: kluczem do zrozumienia kultury (a więc również historii rozumianej jako zbiór faktów z prze-

The persistence of traditional healers in contemporary Aboriginal society is based on the persistence of a worldview that includes non-physical causality and non-physical conscious agents. Anthropology, based as it is in Western culture, does not engage with the experiential foundation for this worldview but limits itself to descriptive accounts or seeks to interpret it through psychological or sociological prisms. This article makes a case for an experiential anthropology and for the analytic use of the out-of-body experience and related research as a useful model by which to interpret Aboriginal accounts of dreams. It suggests that this could lead to a reevaluation of the practice of traditional healers and open new avenues for cross-cultural engagement in a contemporary environment where traditional Aboriginal culture is increasingly sidelined from public policy discourse.