The post-secular position and enchanted bodies

Abstract

‘The challenge of modernity is to live without illusions and without becoming disillusioned.’ This diagnosis of modern life, given by Gramsci, can be translated as pointing towards varying positions between secularity (even secularism), on the one hand, and (religious or pol­itical) belief and commitment on the other. This crossroads of belief and disbelief, or enchantment and disenchantment, is topical in new ways after recent revisions of secularization theories and the current revitalization of religions. Moreover, it also has bearings on how people bring together religions and bodies. The question examined in this article is: In what ways can diverse religious and spiritual practices bring about and construct new kinds of enchanted embodiments within contemporary life, and what is being done with these embodiments, both by people themselves and by scholars of religion. First, the author outlines a preliminary diagnosis of the current situation, which is approached as the desire for enchanted bodies. After that three ideal types of practices by which this desire could be seen to be enacted are tentatively identified. And finally, some implications of this diagnosis for the study of religion today are considered.

Sacred Psychotherapy in the “Age of Authenticity”: Healing and Cultural Revivalism in Contemporary Finland

“…Kivivuori argued in the 1990s [20] that a psychological mindset was penetrating all social institutions-in Finland as elsewhere. However, more recent work by Utriainen, Hovi, and Broo [5], underscores the mutual interpenetration of sacred and secular discourses pertaining to healing. -Officially secular spaces, such as hospitals have been in a modern north-European country such as Finland, include ‗pockets' where religious language (but in a changed form…) or other practices are now increasingly found‖ ( [5], p. 6).…”

“…However, more recent work by Utriainen, Hovi, and Broo [5], underscores the mutual interpenetration of sacred and secular discourses pertaining to healing. -Officially secular spaces, such as hospitals have been in a modern north-European country such as Finland, include ‗pockets' where religious language (but in a changed form…) or other practices are now increasingly found‖ ( [5], p. 6). Utriainen and her colleagues cite -‗therapy', ‗holism' and ‗spirituality' [as… ] some of the key labels by the use of which religious practices and beliefs enter many … formerly secular institutions and places‖ ( [5], p. 8).…”

“…-Officially secular spaces, such as hospitals have been in a modern north-European country such as Finland, include ‗pockets' where religious language (but in a changed form…) or other practices are now increasingly found‖ ( [5], p. 6). Utriainen and her colleagues cite -‗therapy', ‗holism' and ‗spirituality' [as… ] some of the key labels by the use of which religious practices and beliefs enter many … formerly secular institutions and places‖ ( [5], p. 8). However, the creation of that kind of hybridity relies equally on invocations of -authenticity‖ as in this advertisement for a course described as an aito identiteettikurssi intense löytäjälle -authentic-identity course to find yourself‖ ( [20], p. 11), translation by the present author).…”

“…It concerns examples that typify certain forms of -post-secular‖ [5] spirituality in blending postmodern -freedom of self-determination‖ [6] and -humanistic expressivism‖ [7]-both of which are related to contemporary discourses of authenticity-with an experience of the sacred. The example is the proliferation of healing courses in Finland, and one such course in particular-Hoitava Itku, ‗Healing Lament,' courses offered by Äänellä Itkijät, ‗Those Who Cry With Voice [Words]' (hereafter, ÄI -Lamenters).…”

Uskontotaidetta ja enkelinsiipiä

“…(Ks. Partridge 2004;Utriainen 2011; Naistenlehdissä uskonnolliset auktoriteetit ja instituutiot eivät ainakaan suoraan määritä uskontoa ja uskonnollisuuden muotoja -joskin niillä saattaa olla muita mää-rittäjiä, kuten kaupallisuus. Naistenlehdet näyttäytyvät siis kaupallisdemokraattisena mediatilana, jossa uskontoa/henkisyyttä ei tarvitse tai edes kuulu oikeuttaa instituutioiden tai perinteiden näkökulmasta vaan yksilön valinnan ja auktoriteetin näkökul-masta.…”