Shamans/Neo-Shamans: Ecstasy, alternative archaeologies and contemporary Pagans

Wallis, Robert J.; Andersson, Pia

doi:10.1179/146551805793156400

Cited by 26 publications

(38 citation statements)

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“…169. It is not within the scope of this article to tackle the questions of historical vs. perceived continuity of ritual traditions more closely (see, e.g., Harvey 1997;Wallis 2003). However, as 'native' members of Maausulised have taken an active role in specifying the ways sacred places can be used and the concept of 'indigenous' is central to their discussion of the essence of maausk itself, this issue has to be discussed.…”

Section: Authenticitiesmentioning

confidence: 99%

Contemporary Deposits at Sacred Places: Reflections on Contemporary Paganism in Estonia and Finland

Jonuks¹,

Äikäs²

2019

FEJF

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This paper is based on fieldwork documenting contemporary deposits at sacred places in Estonia and Finland. We studied variations in these deposits in both countries and interpreted them on the basis of the known traditions of contemporary Paganism. Contemporary offerings bear evidence of the creative use of the past as well as international influences. The contemporary practices at sacred places, as demonstrated by material evidence, can be grouped under the following concepts: perceived continuity, revitalising traditions, syncretism, and ritual creativity. In Estonia, sacred places have been used more actively and more extensive deposits have accumulated than is the case in Finland. We also emphasise that sacred places are used by a broader variety of people than only members of Pagan communities, although other types of users are often ignored in research. The activities of the general public become visible particularly in the context of material culture studies, when all deposits are examined comprehensively.

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Section: Authenticitiesmentioning

confidence: 99%

Contemporary Deposits at Sacred Places: Reflections on Contemporary Paganism in Estonia and Finland

Jonuks¹,

Äikäs²

2019

FEJF

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“…Anthropological fieldwork can be said to revolve around understanding epistemological systems through active participation in them (see Hastrup and Hervik ): understanding local being‐in‐the‐world through being in the world of the locals. This sometimes entails such deep adoption of the local epistemology that “going native,” sinking wholly into the new system, becomes an option (see Desjarlais ; Ewing ; Favret‐Saada ; Harding ; Luhrmann ; Wallis :1–20). I follow Luhrmann (:307–315), who calls this shift into a new epistemology an “interpretive drift,” in claiming that making the shift complete and permanent is less a question of how convincing the epistemological system is and more an issue of social networks in which the anthropologist is caught, as well as of his or her emotional and intellectual circumstances.…”

Section: Two Pathsmentioning

confidence: 99%

How I learned to channel: Epistemology, phenomenology, and practice in a New Age course

Klin-Oron

2014

American Ethnologist

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New Age channeling aims at intimate and daily contact with benevolent incorporeal entities. In an Israeli channeling course, students learn to interpret external events in a new light and to monitor internal mental, physical, and emotional processes in new ways, culminating in an ability to achieve “controlled flow,” a state of consciousness in which self‐attention is heightened but a sense of volition diminishes. Through the braiding of epistemology, practice, and phenomenology, they engage in a new mode of being‐in‐the‐world and inhabit a new lifeworld where they become conduits to external forces. Anthropological fieldwork also aims at understanding epistemological systems through active participation, but by examining my own experience in the channeling course I demonstrate how temporary suspension of disbelief differs from permanent adoption of a new system of belief. [spirituality, being‐in‐the‐world, participant‐observation, lifeworld, epistemology, phenomenology, embodiment]

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“…While terms connected with new spirituality and native (indigenous, Pagan, Neo-Pagan) religiosity vary greatly, I have here taken the view that they are coherent sets of beliefs and practices (e.g. Hanegraaff 1996, Heelas 1996, Harvey 1997, Greenwood 2000, York 2001, Blain 2002, Wallis 2003, Heelas and Woodhead 2005, Wallis 2010 through which a movement comprises/converges a variety of traditions. Academically, they are sets of discourses and practices providing their followers or disciples standpoints from which to engage with the social worlds, ritual practices, and concepts with which to develop these engagements (c.f.…”

Section: Introductionmentioning

confidence: 99%

Constructing Contemporary Periodical and Occasional Rituals

Kõiva¹

2017

Sator

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This paper investigates and compares two kinds of contemporary rituals: 1) the native (pagan, new spiritual movements) periodical rituals performed around equinoxes and solstices, and 2) occasional rituals performed by masters of new rituals. The aim of the paper is to re-evaluate and deconstruct these rituals using Hobsbawm and Ranger's concept of invented tradition (1983) and studies of new religiosity/spirituality. The structure of ritual, text and presentation settings of four ritual masters of different world views are highlighted, aimed at mapping the similarities and the differences between these religious and spiritual phenomena. Part of the rituals under investigation were dedicated primarily to solstices and astronomical bodies, or their text reflected interconnections of celestial bodies and human culture.

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Shamans/Neo-Shamans: Ecstasy, alternative archaeologies and contemporary Pagans

Cited by 26 publications

References 0 publications

Contemporary Deposits at Sacred Places: Reflections on Contemporary Paganism in Estonia and Finland

Contemporary Deposits at Sacred Places: Reflections on Contemporary Paganism in Estonia and Finland

How I learned to channel: Epistemology, phenomenology, and practice in a New Age course

Constructing Contemporary Periodical and Occasional Rituals

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