Questions related to Anthropology of Religion
We always tend to show that there is a link between the archaeological discoveries and ancient religious facts, especially in countries such as Egypt, Israel and other parts of the world.
The European Academy of Religion announces its fourth Annual Conference, which will take place in Münster (Germany) between Monday, August 30th and Thursday, September 2nd. Westfälische Wilhelms-Universität Münster will be the organizing institution.
Due to the cancellation of #EuARe2020, it will be possible to re-submit for the next annual conference those panels that were already accepted in 2020 and were listed in the conference program - This is our case!
Proponents will find a dedicated submission form that will be open from Friday, December 4th to Wednesday, December 23rd. Re-submitted panels will be automatically included in the conference program.
Further to the re-submission, proponents will be able to make adjustments to the general setting of their sessions. Changes to the panel duration are possible, but not guaranteed.
PANEL: Religious experiences of contemporary pilgrims The panel aims to discuss relations between cultural and religious heritage and the religious experiences of modern pilgrims. Who is a modern “real” pilgrim? How the religious heritage is perceived and experienced during its journey? How the religious heritage is interpreted in literary and visual representations? The panel is mainly focused on networks called European Cultural Route i.e. Santiago de Compostela Pilgrim Routes (1987); Via Francigena (1994); Saint Martin of Tours Route (2005), Cluniac Sites in Europe (2005), European Route of Cistercian abbeys (2010), European Cemeteries Route (2010), Route of Saint Olav Ways (2010), Huguenot and Waldensian trail (2013), Routes of Reformation (2019) but it accepts papers on other local examples and non-European studies and perspectives.
The deadline for paper submission is Friday, MARCH, 19th, 2021 (23.59, GMT +1) Contact: email@example.com
WAC2020 SESSION 18 – CALL FOR PAPERS
THEME: F. IDENTITIES AND ONTOLOGIES
15. Archaeologies of Identity
Organisers: Gail Higginbottom, Cecilia Dal Zovo, Felipe Criado-Boado
Instituto de Ciencias del Patrimonio (Incipit)
Consejo Superior de Investigaciones Científicas Direction (CSIC)
**Feel free to download our flyer and share (click on title)**
We invite you to participate in our session. This session wishes to address approaches and interpretations that determine in what ways megaliths & earthworks first became phenomena in particular regions and/or why they didn´t. Connected to this is whether or not people saw themselves as affiliated groups. Indeed, we also want to know why some regions chose one of these phenomenon and not the other within the same temporal span, or gave one precedence over the other. The building of megalithic monuments is a worldwide, time-transcending phenomenon, hundreds of thousands were erected across the World, with some places like the Korean Peninsula holding about 30,000 dolmens. The fact that they still exist in situ, highlights their past and continued relevance in the Cultural Landscape today; it also highlights their on-going collective identities. A similar story is attached to earthworks like mounds, ditches, embankments and pathways and their combinations. Megaliths & earthworks are clearly a dominant form for creating a materiality of social & spiritual engagement across the World. Is it possible that similar material practices mean shared worlds in some regions, and how might we differentiate between this and co-vergent evolution? As these monuments continued to develop through time, it is possible that so too did their meaning(s). Or is this rationale only an assumption, and indeed rather misguided? With such deliberations, this session, then, also wishes to see evidence that might answer this for us, too, or indeed provide evidence for the stability of a cultural practices, meaning and identity through time. Perhaps there is macro and micro evidence that displays stability but the micro reveals the forms of change within local communities. We are seeking works that present ideas related to these themes and which seek to answer questions such as these, or indeed, by default, have done so.
Keywords: Megaliths, Earthworks, Cultural Landscapes, Social engagement, Shared Worlds
How do we define normal and abnormal behavior?
How can we determine What is Normal Behavior and What is Not?
"of physical illness is readily understood: the body becomes infected or inflamed, or grows abnormally, or is affected in any number of ways, all of which can be studied conventionally with laboratory tests or under a microscope. But a mental illness is something else altogether. Mental illnesses, or emotional illnesses, are disturbances of behavior and of feeling and thought. They are disorders of function that do not correspond readily to precise physical impairments and that seem, therefore, intangible--vague, aberrant expressions of the mind. At the same time, they are elusive, because they seem to be only exaggerations of the way ordinary people think and behave. And so they are".
researcher in anthropology of religions in Latin America. I published four books and more than one hundred articles. I don’t know well your kind of
organization. If you can give me more details, It would be welcome.
(anthropologist in CRBC and CéSor in Ecole des Hautes Etudes en Sciences Sociales in Paris)
I am trying to know the possibility of application of this theory to the interpretation of archaeological artifacts and other ancient evidence.
Greetings to all
Can we establish a new concept for man that takes into account the ideas of moral morality and also does not sacrifice the religious constants that have the credit to bear the burdens of man and humanity through ancient history?
Will this work only focus on the various Christian traditions or is the breadth to incorporate other traditions? Most traditions incorporate an idea of a malevolent species of creatures that is broadly covered by the idea of demons, such as jinn, nagga, bunyips, spirits, etc. Muslim communities have a substantial body of literature and practice on exorcisms and there has been an increase of Islamic ruquya practice within non-Muslim countries. Is this something that this project will cover?
I needed some help with this topic. This is for my psychology research paper. I wanted to know if there are any helpful links and/or ideas that anybody can help me with. Thank you.
I am trying to find research papers and literature about carved boxwood prayer beads dated 1470-1500s. Other than the occasional museum catalogue entry, information is very sparse. Can anyone recommend research paper or literature please?
Buddhism had spread into the Far East, but not Hinduism. Far Easterners translated voluminous Buddhist literature. Buddhism and Hinduism came from South Asia.
I´m writing a thesis about use wear analysis of bronze age axes in area of nowadays Czechia. Do you know some similar works? I know a lot of works about use wear analysis of swords and halberds but I didn´t find some about axes. Thank you very much.
Do you know of descriptions in which one social constituency positions it’s version of anarrative as historically ‘true’, whereas a different constituency claims that its own version of the same ‘events’ is ‘symbolic’ in nature? Any bibliography on this aspect of the history/myth dichotomy would be most welcome.
I am conducting research on university students' religious fundamentalism and its implication to collaborative learning. Would you please pinpoint me the best way to measure religious fundamentalism?
I will be getting an an academic leave this coming fall and want to visit with scientists and mythologist in Greece and Italy.
It appears that much of the neuroscience research that I read comes from Italy. I am looking for advice on a researcher who would be wiling to work with me.
I also want to visit Greece to work with anthropologists or mythologists to deepen my understanding of myth and to see original locales for the observance of rituals.
Can I get some suggestions for who I should talk to and where I should go? Or better yet,
Do followers of Vodou (Voodoo) in Haiti have any specific attitudes towards the poor, homeless or street beggars? I can't find any texts which address this issue. Any information would be much appreciated.
I've started to investigate rites, tradition, law, permission, about Muslim burial in contemporary Italy. I'm starting from an explorative sociological point of view. I'd like to compare my ongoing findings to European situations. Bibliography and articles suggestions are welcome.
I am conducting a research on "wheat and religions", and am interested in cereal offerings in the larger context of defining the nature and rationale of non bloody sacrifices in different religious settings.
It appears that there are different options of doing the economy in different Christian churches (orthodox, catholic, protestant). We would like conduct research focused on livelihood strategies of priests, who are dependent from local community on the one, and diocese on the other side.
I am writing my bachelor's thesis at the moment, the topic is: globalization as a social identity threat. I want to look at this topic from the perspective of religious and cultural groups, how they see globalization as a stressor and how they react to it. To measure my outcome variables I am looking for a scale to asses ingroup bias and one to assess 'radicalization' (e.g., muslims who favor fundamentalism after the manipulation).
The etymological similarity of Maya with the Maayans of Meso America are huge. Is there a relationships between the Earliest Civilizations of India and South America that can prove the relation
I am trying to think of a theoretical framework that I can use to base and analyze my study on the phenomenon of spirit possession in Kenya.
Throughout history we have evidenced some religious political movements that force to rule the governments. They proclaim some rights they think they have to rule states e.g. Christian states, Islamic states etc. Since countries are naturally have mixed people of different religions, what is the basis for a religion to claim supremacy and power politically to rule a country?
I'm investigating the links between the church and the emergency room as -- conceptually speaking -- places of sanctuary that in many ways are nearly synonymous. Work in any field regarding this subject will be extremely useful to me. One might view the emergency room as a secular church or confessional or mission, and vice versa. Any thoughts, links, guidance, etc. will be most appreciated. Thank you.
I'm making researches on a few underground places of worship in Italy, so it would be of a great help if I could compare with similar places in Europe.
Of course religion helps organizing a society and life. But so does science, law, etc... These are important but 'utilitarian' functions of religion. Many people today believe that in the age of science religion is not needed (and could only be useful for uneducated people). For the purpose of this question I consider religion as internal spirituality (not a concrete religion with its regular specific customs). So, is there a fundamental cognitive function of religion?