The New Age: Towards a Market Model

Redden, Guy

doi:10.1080/13537900500067851

Cited by 47 publications

(34 citation statements)

References 17 publications

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“…Significant themes such as sexuality, death, and bodily disorders are addressed in many New Age 'psychotechnologies', healing techniques, and modes of bodywork (van Otterloo 1999, pp. 195-9; see also Redden 2005).…”

Section: New Age -'Self-spirituality'and the Sacralization Of The Bodymentioning

confidence: 99%

“…As noted by many sociologists, the transformation of religion in the late modern setting consists mostly in the privatization of religious beliefs (Luckmann 1973; Dawson 2006). From the perspective of the individual, seen as a consumer disembedded from a fixed value system, religious or spiritual development becomes a dimension of free choice and personal preference (Berger 1967; Luckmann 1973; Redden 2005). It is argued that spiritualities occurring in late modern context are highly detraditionalized or deprived of traditional religious fundaments and references.…”

Section: The Late Modern Religious Landscape and The Concept Of Spirimentioning

confidence: 99%

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Spirituality and the Body in Late Modernity

Dziuban

2007

Religion Compass

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The aim of this article is to examine the role of the body in contemporary spirituality. The body is understood here as being simultaneously individual and social, a corporeal phenomenon, that is, on one hand, a ‘lived experience’ that forms the basis of self‐identity and, on the other, an entity affected by the social system. As such, the body plays an important role in mediating the relationship between one's self‐identity and one's social identity. This article focuses on three particular contemporary phenomena: the conceptualizations of the body presented by both the New Age movements and feminism (especially ecofeminism), as well as the trend towards modifying the body in particular ways, primarily through tattooing and piercing. These movements are understood in terms of Anthony Giddens’ broader conceptualization of the conditions of life in late modernity, in particular his discussion of the reflexive project of identity, and his and other theorists’ speculations on the new grounds for spirituality in the face of heightened ontological uncertainty of our times. I will show that, during the processes of both autonomous self‐expression and identity (trans)formation, the body (as well as the self) is being sacralized, in the sense that it is treated as the subject, rather than an object, through which an individual undertakes the quest for spiritual development.

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Section: New Age -'Self-spirituality'and the Sacralization Of The Bodymentioning

confidence: 99%

Section: The Late Modern Religious Landscape and The Concept Of Spirimentioning

confidence: 99%

Spirituality and the Body in Late Modernity

Dziuban

2007

Religion Compass

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“…2 Here I indicate commerce, market and esoteric shops that sell crystals and other goods used in New Spirituality. I do not refer to 'marketplace' as a metaphor for variety and availability of religious denominations or spiritual practices (see for example Berger 1963;Roof 1999;Redden 2005).…”

Section: N O T E Smentioning

confidence: 99%

The Practice of Wearing Crystals in Contemporary New Spirituality in Estonia: Supporting Oneself in Everyday Life

Teidearu

2019

Journal of Ethnology and Folkloristics

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This article concentrates on the practice of wearing crystals in Estonia. The practice is currently a popular phenomenon in New Spirituality on a global scale, although it is not an entirely novel trend. Crystals are part of the materiality of New Spirituality and so the aim of the article is to emphasize the meaning-making process of this materiality and of vernacular interpretations in the practice. Following the methodology of material culture studies, I focus on mutual relationships and interaction between humans and crystals and the significances gained through practice. Based on the perspectives of vernacular religion, the practice is embedded in people’s everyday lives. People wear crystals to support their human qualities and daily activities, and in practice crystals as material objects evolve intimate and profound relationship with people.

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“…Furthermore, while the researcher might start out with the intention of confining participation to ritual practices, social or cultural immersion may lead to changes in beliefs and identity. These changes are particularly likely in the study of spiritual, rather than religious belief systems, where distinctions between non-believers and believers are more blurred as a consequence of how membership is constituted through, for example, elective consumption (Redden, 2005).…”

Section: Belief In the Field And In Social Researchmentioning

confidence: 99%