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Experiencing the dimension that lies beyond our empirical grasp of the world has always been a challenge for human beings, for it can expose the limitations of our agency. Such experience, while potentially terrifying, can also furnish a basis for religious faith or hope of a better future. The intercultural essays in this volume analyze ways of dealing with the beyond, including magic, religion, myth, and all-promising utopias.
Exploring how technological apparatuses “capture” invisible worlds, this book looks at how spirits, UFOs, discarnate entities, spectral energies, atmospheric forces and particles are mattered into existence by human minds. Technological and scientific discourse has always been central to the nineteenth- and early twentieth-century spiritualist quest for legitimacy, but as this book shows, machines, people, and invisible beings are much more ontologically entangled in their definitions and constitution than we would expect. The book shows this entanglement through a series of contemporary case studies where the realm of the invisible arises through technological engagement, and where the paranormal intertwines with modern technology.
This substantially revised second edition of The Routledge Handbook of Research Methods in the Study of Religion remains the only comprehensive survey in English of methods and methodology in the discipline. Designed for non-specialists and upper undergraduate-/graduate-level students, it discusses the range of methods currently available to stimulate interest in unfamiliar methods and enable students and scholars to evaluate methodological issues in research. The Handbook comprises 39 chapters – 21 of which are new, and the rest revised for this edition. A total of 56 contributors from 10 countries cover a broad range of topics divided into three clear parts: • Methodology • Methods �...
Religion is more than a matter of worshipping a deity or spirit. For many people, religion pervades every part of their lives and is not separated off into some purely private and personal realm. Religion is integral to many people's relationship with the wider world, an aspect of their dwelling among other beings - both human and other-than-human - and something manifested in the everyday world of eating food, having sex and fearing strangers. "Food, Sex and Strangers" offers alternative ways of thinking about what religion involves and how we might better understand it. Drawing on studies of contemporary religions, especially among indigenous peoples, the book argues that religion serves to maintain and enhance human relationships in and with the larger-than-human world. Fundamentally, religion can be better understood through the ways we negotiate our lives than in affirmations of belief - and it is best seen when people engage in intimate acts with themselves and others.
The present collection examines the many different ways in which religions appeal to the authority of science. The result is a wide-ranging and uniquely compelling study of how religions adapt their message to the challenges of the contemporary world.
This volume traces the socioeconomic and environmental changes taking place in the Gran Chaco, a vast and richly biodiverse ecoregion at the intersection of Argentina, Bolivia, Brazil, and Paraguay. Representing a wide range of contemporary anthropological scholarship that has not been available in English until now, Reimagining the Gran Chaco illuminates how the region’s many Indigenous groups are negotiating these transformations in their own terms. The essays in this volume explore how the region has become a complex arena of political, cultural, and economic contestation between actors that include the state, environmental groups and NGOs, and private businesses and how local actor...
Science and Catholicism in Argentina (1750–1960) is the first comprehensive study on the relationship between science and religion in a Spanish-speaking country with a Catholic majority and a "Latin" pattern of secularisation. The text takes the reader from Jesuit missionary science in colonial times, through the conflict-ridden 19th century, to the Catholic revival of the 1930s in Argentina. The diverse interactions between science and religion revealed in this analysis can be organised in terms of their dynamic of secularisation. The indissoluble identification of science and the secular, which operated at rhetorical and institutional levels among the liberal elite and the socialists in the 19th century, lost part of its force with the emergence of Catholic scientists in the course of the 20th century. In agreement with current views that deny science the role as the driving force of secularisation, this historical study concludes that it was the process of secularisation that shaped the interplay between religion and science, not the other way around.
This book presents a broad sociological perspective on the contemporary issues facing Christian monasticism. Since the founding work of Max Weber, the sociology of monasticism has received little attention. However, the field is now being revitalized by some new research. Focusing on Christian monks and nuns, the contributors explore continuity and discontinuity with the past in what superficially might appear a monolithic tradition. Contributors speak not only about monasticism in Europe and the United States but also in Africa and Latin America, a different landscape where the question of recruitment does not figure among issues considered as problematic.
Solsticio de invierno del año 2001: en un paraje deshabitado de La Pampa, una multitud contempla la restitución del cráneo del cacique Mariano Rosas a su antigua morada, tras haber sido exhibido durante un siglo en el Museo de Ciencias Naturales de La Plata. Es el primer gran destello de la vuelta de los ranqueles al presente. Con posterioridad a la conquista de sus territorios y la destrucción de su modo de vida, los ranqueles sobrevivieron a costa de acriollarse en colonias, escuelas, puestos rurales y pueblos y ciudades de La Pampa. Comenzaron a desaparecer sin nunca irse del todo. Se volvieron Indios Fantasmas, siempre solicitados como restos y ruinas del pasado. Hoy en día, los ran...
En marzo de 2013 el mundo católico -y no solo- siguió con atención la elección del nuevo pontífice romano luego de la renuncia histórica del papa Benedicto XVI. En la tarde del 13 de marzo los cardenales reunidos en cónclave eligieron como 265° sucesor de Pedro al hombre que ante sus ojos reunía las cualidades para abrir y llevar a la Iglesia universal hacia "las periferias existenciales". Los purpurados no solo tuvieron presentes las palabras del cardenal venido del "fin del mundo" -como él mismo se presentó cuando se asomó a la plaza San Pedro para saludar a los miles de fieles y curiosos reunidos allí a la espera de la buena nueva- sino que también tuvieron en cuenta su fervor apostólico ya demostrado en las periferias concretas de su arquidiócesis de Buenos Aires.