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Over the years, Frank Moore had attempted to find some one to write his biography but it never worked out. In 2010, he decided to start working on it himself.This book is the working document Frank created that he was working on, when he had time, up until his death in 2013. It covers his life up until around 1989.Frank constructed it primarily with the conversations he had with anthropologist Russell Shuttleworth from 1997 through 2009. The complete transcripts of those interviews are available in the book How to Handle an Anthropologist published in 2019 by Inter-Relations. He also used excerpts from his mother, Constance (Connie) Moore's autobiography, excerpts from his own writing, in particular from "Art of a Shaman," and an interview by Sheri Falco for a film, "Sex and Spirituality," that never was made.No attempt has been made to organize this material. It is presented in its raw form, as Frank left it, in the hope it will be valuable for future researchers interested in Moore's life.
As the world approaches the year 2000, many societies are experiencing an unprecedented growth in millenarian movements that anticipate an imminent and total transformation of the world. Many of these movements have been associated with violence, either as a means for producing change or as a response to confrontations with state authority. This book draws together research on this topic from political science, psychology, sociology and history in an attempt to understand the relationship between millenarian movements and episodes of violence.
This epistemological study, which is based on ancient chronicles and stories, hymns and ritual discourses, epics and poetics, as well as contemporary ethnographic studies of Mesoamerica, has as its salient issues: gender fluidity, eroticism linked to religion, permeable corporeality, embodied thought and the amblings of oral thought
Annotation "Religion and Global Culture draws together the work of a group of historians of religion whose concern is situating the contemporary study of religion within the cultural complexity of the modern world. Each of the volume's contributors has independently explored the implications of the work of leading historian of religion, Charles H. Long, who has located religion in the contacts and exchanges of the colonial and post-colonial periods. Together with Long, these scholars consider phenomena ranging from hierophanies of water in Tokyp and the civil and ritual activities of African Immigrant communities in the United States to the philosophy of Sankara and the regional reprecussions of multinational business. They invite a reconfiguration of the study of religion by localizing religion itself in the conflicted and cooperative relationships of the colonial and post-colonial periods."
The result of a collaborative, multiyear project, this groundbreaking book explores the interpretive worlds that inform religious practice and derive from sensory phenomena. Under the rubric of "making sense," the studies assembled here ask, How have people used and valued sensory data? How have they shaped their material and immaterial worlds to encourage or discourage certain kinds or patterns of sensory experience? How have they framed the sensual capacities of images and objects to license a range of behaviors, including iconoclasm, censorship, and accusations of blasphemy or sacrilege? Exposing the dematerialization of religion embedded in secularization theory, editor Sally Promey proposes a fundamental reorientation in understanding the personal, social, political, and cultural work accomplished in religion’s sensory and material practice. Sensational Religion refocuses scholarly attention on the robust material entanglements often discounted by modernity’s metaphysic and on their inextricable connections to human bodies, behaviors, affects, and beliefs.
An examination of awareness of the ecclesiastical doctrine of discretio spirituum, the means of testing whether visions were truly of divine origin, in the works of medieval women visionaries from Bridget of Sweden to Joan of Arc.
Scholars of religion have come a long way since William James famously made of religion a matter between man and his maker. For decades now, they have been attentive to the ways in which religion takes shape as the product of broad social forces, focusing on the dynamics of power and culture as heuristics for understanding religious phenomena and experience. What, however, might they be missing by moving too quickly from one interpretative extreme to the other—and what might we learn about religion by staying in the interstitial space between the individual in her solitude and society as a whole? Religious Intimacies, edited by Mary Dunn and Brenna Moore, brings together nine scholars of modern Christianity to probe this in-between space. In essays that range from treatments of Jesuit-indigenous relations in early modern Canada to the erotics of contemporary black theology, each contributor makes the case for the study of the presence and power of affective ties and relational dynamics between friends, lovers, and intimate others (even things) as vital to the understanding of religion.