Pagan places

Saunders, Robert A.

doi:10.1177/0309132512473868

Cited by 20 publications

(3 citation statements)

References 87 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…This means that practitioners, who may selfidentify as "witches," often believe in the power of employing nature's energies to change their lives and connecting their existences with the universe. Because it is highly heterogeneous, it is difficult to find a comprehensive definition of Neo-Paganism and correctly estimate the number of practitioners, which is nonetheless believed to be growing in Europe and the US (Saunders 2013). Gregory Price Grieve (1995) proposes five broad characteristics that apply to most of Neo-Paganism.…”

Section: Neo-pagan Authority and Online Practicesmentioning

confidence: 99%

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

Evolvi

2020

View full text Add to dashboard Cite

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.

show abstract

Section: Neo-pagan Authority and Online Practicesmentioning

confidence: 99%

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

Evolvi

2020

View full text Add to dashboard Cite

show abstract

“…Research in this area has been reinvigorated since the early 1990s, with a focus on how these features shape identity and spatial experiences (Kong, 2001;Yorgason & della Dora, 2009). This inherently subjective arena demands examinations of personal experiences and their interpretation in socio-cultural environments to appreciate the differences in these categories (Saunders, 2013;Sutherland, 2017). Moreover, this landscape is becoming more complex with "cohabitation and competition between multiple forms of belief and non-belief" (della Dora, 2016) and a shift from institutional and formal religiosity towards spiritual self-fulfilment and immanence (Nilsson, 2018).…”

Section: Approaching Pilgrimagementioning

confidence: 99%

Journeying with: Qualitative methodological engagements with pilgrimage

Scriven

2018

Area

View full text Add to dashboard Cite

Autoethnography is increasingly being appreciated as a tool to engage with embodied practices and spatial performances by combining the experiences of both participants and researchers. This paper examines its deployment in the study of a walking pilgrimage on the mountain Criagh Patrick in Ireland. The significant growth of pilgrimage in recent decades has prompted the development of concepts and approaches to examine the motivations and experiences involved. Autoethnography enables the researcher to become a co‐participant, getting closer to the processes and substances of the activity. Using vignettes from the performance of the Criagh Patrick pilgrimage, I illustrate how this approach is enacted in the field providing embedded qualitative insight to this socio‐cultural phenomenon. The practical and analytical aspects of this process are discussed, alongside the multifaceted nature of contemporary pilgrimages.

show abstract

“…It is a global movement without one single, unified, centralized teaching and organizing structure, which includes within it, the most diverse views and individual interpretations (Cf. Saunders 2013) and which is characterized by one common feature-the idealization of pre-Christian era religion. This article looks at a reconstructed form of paganism which developed in Latvia in the 1920s and continues to exist, expressing various constructions and stereotypes about "Latvian" myths, religion and culture.…”

Section: Introductionmentioning

confidence: 99%

A Reconstructed Indigenous Religious Tradition in Latvia

Stašulāne

2019

Religions

View full text Add to dashboard Cite

In the early 20th century, Dievturība, a reconstructed form of paganism, laid claim to the status of an indigenous religious tradition in Latvia. Having experienced various changes over the course of the century, Dievturība has not disappeared from the Latvian cultural space and gained new manifestations with an increase in attempts to strengthen indigenous identity as a result of the pressures of globalization. This article provides a historical analytical overview about the conditions that have determined the reconstruction of the indigenous Latvian religious tradition in the early 20th century, how its form changed in the late 20th century and the types of new features it has acquired nowadays. The beginnings of the Dievturi movement show how dynamic the relationship has been between indigeneity and nationalism: indigenous, cultural and ethnic roots were put forward as the criteria of authenticity for reconstructed paganism, and they fitted in perfectly with nativist discourse, which is based on the conviction that a nation's ethnic composition must correspond with the state's titular nation. With the weakening of the Soviet regime, attempts emerged amongst folklore groups to revive ancient Latvian traditions, including religious rituals as well. Distancing itself from the folk tradition preservation movement, Dievturība nowadays nonetheless strives to identify itself as a Latvian lifestyle movement and emphasizes that it represents an ethnic religion which is the people's spiritual foundation and a part of intangible cultural heritage. In the 21st century, Dievturība is characterized by conflicting aspects: on the one hand, a desire is expressed to contrast itself and its ethnic views from globalization tendencies in its activities, but on the other hand New Age concepts and a self-reflexive character has entered its discourse.

show abstract

Pagan places

Cited by 20 publications

References 87 publications

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

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

Journeying with: Qualitative methodological engagements with pilgrimage

A Reconstructed Indigenous Religious Tradition in Latvia

Contact Info

Product

Resources

About