The problems of rejected knowledge: thoughts on Wouter Hanegraaff's<i>Esotericism and the Academy</i>

Pasi, Marco

doi:10.1080/0048721x.2013.767611

Cited by 5 publications

(3 citation statements)

References 12 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…There are also a growing number of titles focused on various modalities of African Diaspora religion, exemplifying a growing trend among a number of contemporary occultists to combine European folk magic with African Diaspora forms. 11 The publisher states that the use of pamphlets as a medium is deliberate, as it responds to a longing for pre-Internet exclusivity and authenticity, linking it explicitly to the use of magical pamphlets in earlier periods (http://www.hadeanpress.com/guides-to-the-underworld/). This statement is illustrative, seemingly indicating a willingness to address what may be seen as a sense of disenchantment caused by the increasing availability of occult material resulting from digitalization.…”

Section: Santisima Muerte: How To Call and Work With Holy Deathmentioning

confidence: 99%

“…3 The important role of secrecy and initiation as a form of social capital in Western esotericism has been debated in a number of publications. See e.g., Pasi, "The Problems of Rejected Knowledge: Thoughts on Wouter Hanegraaff's Esotericism and the Academy" [11]; Stuckrad, Locations of Knowledge, 2010 [12]; Hanegraaff, Esotericism and the Academy, 2012 [13]. While in actuality many of the beliefs and practices associated with various branches of occultism have actually been broadly available, many occult authors nonetheless emphasize a view of reality as many-layered and partly concealed.…”

Section: Introductionmentioning

confidence: 99%

See 1 more Smart Citation

The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism

White

Gregorius

2016

Religions

View full text Add to dashboard Cite

Santa Muerte is establishing a presence among practitioners of contemporary occultism in Europe and North America. The occult milieu is highly different from the Mexican cult of Santa Muerte, having a strong heritage of secrecy and tradition as social capital and being mostly middle-class in orientation. Nonetheless, this Catholic folk saint with a mostly pragmatic, popular, and grassroots cult is becoming increasingly popular among occultists. Based on a survey of three recent books on Santa Muerte geared towards an Anglophone, occult audience, it is therefore the aim of this article to understand how and why the Skeleton Saint is attracting adherents in the occult milieu, by analyzing the underlying causes of this growing trend, as well as the conditions shaping it. It is the overall argument of this article that the beginning reception of Santa Muerte in occultism is a result of perceived needs and demands specific to the occult milieu rather than characteristics inherent in the symbol itself, and that an analysis of the ways in which she is spreading outside of her original sociocultural context must be guided by an understanding of the novel one she is integrated in.

show abstract

Section: Santisima Muerte: How To Call and Work With Holy Deathmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism

White

Gregorius

2016

Religions

View full text Add to dashboard Cite

show abstract

“…2 Ivan Aguéli's established place in cultural history has followed this pattern: it is that of a lonely explorer of art and spirituality, a free-thinking intellectual positioned outside institutions. 3 A er his untimely death in 1917, Ivan Aguéli bequeathed to the world not only a ne collection of small paintings but also a wealth of mostly unpublished texts, in several languages, on art and on spiritual matters. is has inspired scholars to investigate the link between these two corpora, not least how his texts could help us understand his painting.…”

mentioning

confidence: 99%

Exploring the Territories of the Avant-garde: Ivan Aguéli and the Institutions of His Time

Öhrner¹

2021

Anarchist, Artist, Sufi

View full text Add to dashboard Cite

e canonical idea of a late-nineteenth century modernist artist traveling throughout Europe is one of autonomy, individuality, and innovation. 1 is is mirrored in modernism's historiography since the canon creates a reciprocal and symbiotic relationship between cultural signi cance and scholarship. 2 Ivan Aguéli's established place in cultural history has followed this pattern: it is that of a lonely explorer of art and spirituality, a free-thinking intellectual positioned outside institutions. 3 A er his untimely death in 1917, Ivan Aguéli bequeathed to the world not only a ne collection of small paintings but also a wealth of mostly unpublished texts, in several languages, on art and on spiritual matters. is has inspired scholars to investigate the link between these two corpora, not least how his texts could help us understand his painting. 4 However, I will here suggest another approach to the topic: instead of making connections between his paintings and his theories, this chapter will focus on the strategic aspects of Aguéli's choices and paths. 5 ey were, as I will argue, connected to speci c parts of the historical avant-garde, a concept that will be examined further. I will position Aguéli's work in the space of European modernism, with an emphasis on cultural transfer and mobility. While doing this, I will highlight how he made himself public, that is, how and to which extent he appeared in publications, exhibitions, and public arenas of di erent kinds. Paying close attention to the public positions he took through his work and actions, as opposed to his authorial intentions, reveals an image of an artist deeply embedded in particular networks and institutions of his time.Paris's dominant position in European cultural life is o en accepted as natural, so that its impact for cultural production at times becomes invisible. is has been the case in connection with Aguéli, whose life and work have instead o en been explained in terms of his more remote and unusual destinations-Egypt, Ceylon (now Sri Lanka), and India. Aguéli rst arrived in Paris as a 21-year-old in 1890, and before exploring his paths there as professional and social strategies, I will discuss the cultural situation that a move to Paris involved and the theoretical framework this suggests.New art history has emerged in new geopolitical research elds that approach the concept of the dominance of Paris in alternative ways. 6 My work is linked to this 9781350177895_txt_prf.indd 33 11/28/2020 5:44:22 PM

show abstract

Hidden presence: race and/in the history, construct, and study of western esotericism

Bakker

2019

Religion

View full text Add to dashboard Cite

The problems of rejected knowledge: thoughts on Wouter Hanegraaff'sEsotericism and the Academy

Cited by 5 publications

References 12 publications

The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism

The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism

Exploring the Territories of the Avant-garde: Ivan Aguéli and the Institutions of His Time

Hidden presence: race and/in the history, construct, and study of western esotericism

Contact Info

Product

Resources

About