Neo-Paganism, Animism, and Kinship with Nature

Rountree, Kathryn

doi:10.1080/13537903.2012.675746

Cited by 26 publications

(12 citation statements)

References 9 publications

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“…For example, neoforagers may have been included in accounts of neo-shamanism, neo-paganism, or neo-animism (J. Townsend 1988;Johnson 1995;Wallis 1999;Sanson 2009;Rountree 2012;Harvey 2014), and they have probably been considered as cases of "playing Indian" (Green 1988;Deloria 1998;Jenkins 2004). 6 A preliminary overview of the "ancestral skills" movement in the United States was finally published by comparative religion scholar Sarah Pike (2018).…”

Section: "Connection" In Neoforager Lifewaysmentioning

confidence: 99%

Connectionwork

Appel

2021

HAU: Journal of Ethnographic Theory

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Section: "Connection" In Neoforager Lifewaysmentioning

confidence: 99%

Connectionwork

Appel

2021

HAU: Journal of Ethnographic Theory

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“…These characteristics make Neo-Paganism a compelling case study to understand materiality [11] and authority in digital venues. The importance accorded to rituals and nature often results in embodied and material practices (Rountree 2012). For example, Neo-Pagans often worship at places that have for them a historical meaning and a religious value.…”

Section: Neo-pagan Authority and Online Practicesmentioning

confidence: 99%

Materiality, Authority, and Digital Religion: The Case of a Neo-Pagan Forum

Evolvi

2020

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The study of material culture increasingly pays attention to digital religion, but there are certain aspects, such as religious authority, that remain under-researched. Some questions are still open for inquiry: What can a material approach contribute to the understanding of religious authority in digital venues? How can authority be materially displayed on the Internet? This article shows how religious authority is affected by material practices connected with digital media use through the qualitative analysis of a Neo-Pagan forum, The Celtic Connection. Neo-Pagans tend to hold a non-traditional notion of authority, accord great importance to material practices, and extensively use the Internet. The analysis of the forum suggests that Neo-Pagans use digital venues to look for informal sources of authority and strategies to embed materiality in online narratives. The article claims that it is important to develop new frameworks to analyze non-traditional authority figures and new definitions of media that include both physical objects and communication technologies.

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“…Hitchcock and Esposito, 2006) and there is a vibrant literature on nature-based religions (cf. Albanese, 1991; Rountree, 2012; Shibley, 2011; Taylor, 2009), academic surveys of the geography of religion typically fail to address the dramatic increase in adherence to either reconstructed pagan faiths (e.g. Ásatrú, Romuva, and Hellenismos) or novel religions based on pre-Christian European beliefs and practices (most notably, Wicca).…”

Section: Introduction: Religiogeography and The Question Of Neopaganismmentioning

confidence: 99%

Pagan places

Saunders

2013

Progress in Human Geography

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Focused on religiogeographic practices in contemporary western paganism (neopaganism), this paper aims to fill a gap in the existing literature through a critical assessment of how neopagans imagine, delimitate, and interact with space, place, and territory. Employing a novel categorization of religious space along four overlapping geographies (numinous, poetic, social, and political), this essay addresses the need for geographers to produce publicly relevant studies that analyze religiously rooted ideologies and define cultural interpretations of places, terrains, and landscapes. Furthermore, I put forth a tentative research agenda for subsequent studies of how neopagans conceive of and interact with real and imagined geographies.

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Neo-Paganism, Animism, and Kinship with Nature

Cited by 26 publications

References 9 publications

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Materiality, Authority, and Digital Religion: The Case of a Neo-Pagan Forum

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