Relevant bibliographies by topics / Anthropologie de la religion

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Anthropologie de la religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Anthropologie de la religion"

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Obadia, Lionel. "Anthropologie et religion, aujourd’hui." Archives de sciences sociales des religions, no. 156 (December 31, 2011): 31–42. http://dx.doi.org/10.4000/assr.23399.

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Obadia, Lionel. "Anthropologie, religion et modernité." Parcours anthropologiques, no. 4 (January 1, 2004): 11–22. http://dx.doi.org/10.4000/pa.1764.

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Algranti, Joaquín. "Souffrance sociale et religion." Socio-anthropologie, no. 25-26 (July 1, 2010): 103–17. http://dx.doi.org/10.4000/socio-anthropologie.1277.

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Fortunati, Vittorio. "Guglielmo Forni Rosa, Dictionnaire Rousseau. Anthropologie – Politique – Religion." Studi Francesi, no. 166 (I | LVI) (April 1, 2012): 149. http://dx.doi.org/10.4000/studifrancesi.4692.

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Obadia, Lionel. "Discours et religion : approche synoptique en sociologie et anthropologie." Langage et société 130, no. 4 (2009): 83. http://dx.doi.org/10.3917/ls.130.0083.

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van Binsbergen, Wim M. J. "Matthew Schoffeleers (1928-2011)." Journal of Religion in Africa 41, no. 4 (2011): 455–63. http://dx.doi.org/10.1163/157006611x608225.

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Abstract An obituary of Matthew Schoffeleers, a leading Dutch anthropologist of Malawi and of African religion, presenting his life, his work (under the headings of: religious anthropology; historicising anthropology; African religion and the state; religion and development; African religion and Christian theology), and a provisional appraisal.
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Resweber, Jean-Paul. "Anthropologie et religion1." Revue des sciences religieuses, no. 84/3 (September 1, 2010): 313–24. http://dx.doi.org/10.4000/rsr.320.

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Samarina, Tatiana S. "THEORY OF PANDYNAMISM IN PHENOMENOLOGY OF RELIGION: THE CATEGORIES OF STRENGTH, WILL AND FORM." Study of Religion, no. 1 (2019): 114–20. http://dx.doi.org/10.22250/2072-8662.2019.1.114-120.

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The article analyzes the theory of pandynamism, which arose in the phenomenology of religion, the origins of which date back to the category of Power proposed in the 19th century by the English anthropologist and religious scholar Robert Marett. A detailed analysis of phenomenological description of religion through the theory of pandynamism which was invented by Gerardus van der Leeuw is given. Author analyses the most important, according to van der Leeuw, category of any religion Power. This category described as an extra - moral category, the key characteristic of Power is otherness, it is claimed that the element of otherness defines the course of religious life in variety of manifestations, and transformation of Power generates all variety of beliefs. The article examines the teachings of van der Leeuw on the subject of religion (religious person). The article examines three central categories of religion: the Power, the Will and the Form, the combination of which arises the diversity of existing types of religions (religions of escape, struggle, peace, anxiety, infinity, compassion, stress, obedience, greatness, humility, love). In conclusion, the article discusses electrical metaphor which is commonly used in anthropology of the 19th - first half of the 20th century in its application to the science of religion.
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Rodríguez García, Sonia E. "Hacia una filosofía fenomenológica de la religión." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 239. http://dx.doi.org/10.5944/rif.17.2020.29713.

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La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones divergentes de la fenomenología de la religión. Sin embargo, podrían concebirse como dos fases fenomenológicas convergentes que apuntan a la consolidación de una antropología filosófica de la religión. En este artículo, analizamos el objetivo, los principales representantes, las dificultades epistemológicas y los logros de cada una de estas for-mas de comprender la fenomenología de la religión y su posible conjugación en la configuración de una filosofía fenomenológica de la religión.The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion.
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Massenzio, Marcello. "Religion et religions." L Homme, no. 185-186 (April 2, 2008): 313–32. http://dx.doi.org/10.4000/lhomme.17642.

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Dissertations / Theses on the topic "Anthropologie de la religion"

1

Marchal, Bertrand. "La Religion de Mallarmé archéologie, anthropologie, utopie /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37607685x.

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Marchal, Bertrand. "La religion de mallarme : archeologie, anthropologie, utopie." Paris 3, 1987. http://www.theses.fr/1987PA030069.

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Comme le relevait t. De wyzewa des 1885, il y a une religion de mallarme, etant entendu que, dans cette religion post-chretienne et contemporaine du wagnerisme, la theologie le cede a la sociologie et a l'anthropologie. Au-dela de la crise metaphysique des annees soixante, au terme de laquelle le poete qui a decouvert que dieu n'est qu'un echo de l'ame entreprend une these vite avortee sur la liaison du langage et du divin, la religion mallarmenne procede d'un livre trop neglige, les dieux antiques. En traduisant cox, dont il detourne incidemment le propos dans le sens de ses conceptions nouvelles du divin, mallarme decouvre dans la tragedie de la nature le modele d'une veritable anthropologie poetique de l'imaginaire. Car cette tragedie n'est pas seulement, comme pour max muller et cox, une frayeur naive de l'ame primitive, mais revele la structure essentielle de l'ame humaine, celle d'un conflit irreductible de lumiere et d'ombre, d'etre et de neant, qui constitue le fond de ce que mallarme nomme la "religion unique, latente" de l'humanite. Toutes les divagations tendront alors a mettre au jour, sous les formes diverses des religions contemporaines (du catholicisme au wagnerisme, de la liturgie des concerts dominicaux a celle de la scene), l'archetype imaginaire de la tragedie celeste; mais cette dimension archeologique de l'anthropologie mallarmeenne se double d'une utopie proprement religieuse qui vise a rendre visible au coeur meme de la cite, sous la forme d'un mystere nouveau, la divinite fictive de l'homme telle qu'elle procede de la conscience moderne du neant. Et il n'est pas d'autre instrument pour cette theophanie nouvelle que la poesie, car le mystere de l'homme est d'abord un mystere des lettres: la poesie qui rend sensible, par la metaphore et l'alliteration, la liaison inconsciente de l'ame et des cieux, peut ainsi rever d'un livre qui soit, a l'egal des dieux antiques, une apocalypse solaire
As t. De wyzewa pointed out as early as 1885, it is relevant to speak of mallarme's religion, but in this post-christian and postwagnerian religion, sociology and anthropology prevail over theology. After the metaphysical crisis of the sixties, at the end of which, having discovered that god is but an echo of the soul, the poet undertakes a thesis (he will soon give up) about language and divinity, mallarme's religion springs from les dieux antiques. In translating cox, whose purpose he incidentally twists to suit his own new conceptions of divinity, mallarme discovers the pattern of a true poetical anthropology of imagination in the tragedy of nature. Indeed, this tragedy does not only derive from the awe of a primitive soul, as it does for max muller and cox, but it also reveals the essential structure of the human soul, consisting in the basic struggle between light and darkness, being and nothingness, that underlies what mallarme calls the "one latent religion" of mankind. Thus, all the divagations will tend to show the imaginary archetype of the heavenly tragedy under the various shapes of contemporary religions (from catholicism to wagnerism, from the liturgy of sunday concerts to that of the theatre); but to the archeological trend of mallarme's anthropology, a purely religious utopia is added, which aims at exposing, at the very heart of the city,under the shape of a new mystery, the fictitious divinity of man as it arises from the modern awareness of nothingness. And there is no better instrument for this new theophany than poetry, for the mystery of man is, first and foremest, a mystery of letters: consequently, poetry, which, by means of metaphor and alliteration, makes us feel the unconscious link between the soul and heavens, can dream of a book which, as les dieux antiques, might be a solar apocalypse
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MATTEI, EVA. "Ethnologie d'une paroisse corse. Elements pour une anthropologie politico-religieuse." Paris 5, 2000. http://www.theses.fr/2000PA05H064.

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Le concept de politico-religieux suggere un rapport de reversibilte, fait a la fois d'implications et d'oppositions, entre ce qui nous parait constituer deux faces de la culture. Telle relation est d'abord posee et envisagee sous l'angle d'un contenu micro-politique de l'experience religieuse. Elle l'est ensuite sous celui du vecu politique propre a nos paroissiennes enquetees. Mais c'est le rapport a la mort qui, selon notre hypothese principale, en offre la plus pure illustration, soutenant a lui seul la partie centrale de l'ouvrage l'analyse linguistique et pragmatique d'enonciations discursives recueillies au cours de l'enquete de terrain, dans deux paroisses corses, met a jour certaines specificites culturelles : une religion etablie sur le double registre du pragmatisme et du spiritualisme, la famille comme instance politico- religieuse de premier plan, un engagement et un enjeu social eminemment feminins auxquels se voit liee une forme de pouvoir dite << officieuse >>, la polysemie d'une problematique funebre interdisant toute vision stereotypee d'un << culte de la mort>> en corse, et un potentiel religieux du politique inscrit dans certaines traditions insulaires, et active augre de l'histoire regionale.
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Nana, Alexandre. "Anthropologie béti et sens chrétien de l'homme." Université Marc Bloch (Strasbourg) (1971-2008), 2004. http://www.theses.fr/2004STR20077.

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L’anthropologie beti et la vision chrétienne de l’homme sont comparées. Les distances et les rapprochements orientent les méthodes d’évangélisation du peuple beti. L’homme beti se révèle extraordinaire dans son anthropologie. Il a une remarquable vision spirituelle du monde. Pour lui, le vrai monde est le monde invisible où vivent les ancêtres. La mort n’est pas la fin de l’homme. Passionné de la vie en général et de la vie communautaire en particulier, le Beti apprécie l’homme qui aime les autres et souffre pour eux. Il a une idée sublime de l’homme et de Dieu : l’homme est un miracle. Il appelle Dieu Ntondobe, comprenez : «Amour-en-acte ». Une certitude : le Dieu-Amour des chrétiens s’est révélé au peuple beti. De là, la conversion rapide des Beti s’explique. La mission doit tenir absolument compte de ce fond culturel pour évangéliser le peuple beti. Sinon, son effort est vain, tant il est vrai que « la rupture entre la culture et l’Evangile est un drame » (Paul VI)
The anthropology of the Beti tribe in Cameroon is related to Christian anthropology. Distances as well as connections between the two inform the methods of announcing the Gospel. The Beti man’s anthropology is remarkable. He owns a spiritual vision of man. For him, the true world is invisible. Death is not the end of existence. Passionately fond of life, particularly community life, the Beti people cherish the one who loves others and suffers for them. Their conception of man and of God is outstanding : man is a miracle. God is called Ntondobe, translate: “Love in action”. Obviously the Loving God of the Christians revealed himself to Beti People. This explains the spectacular conversion of this tribe. The Christian mission must take account of this cultural background. If not, his efforts would be vain, for it is true that : “The break between culture and Gospel is a tragedy ” (Paul VI)
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Gregor, Brian. "Anthropologia Crucis: A Philosophical Anthropology of the Cross." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3763.

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Thesis advisor: Richard Kearney
What does the word of the cross mean for philosophical anthropology? That is my question in this dissertation, which undertakes a philosophical engagement with a word that is both a scandal and folly for philosophical wisdom. My task is to give a hermeneutical description of what I call the cruciform self, and to examine the significance of the cross for several key themes of philosophical anthropology. Because my focus is thematic, I engage with several interlocutors--most prominently Paul Ricoeur and Dietrich Bonhoeffer, but also Luther, Kierkegaard, Heidegger, Levinas, and Charles Taylor. Given the pronounced theological aspects of this project, a recurring theme is the relation between philosophy and faith, reason and revelation. The word of the cross interrogates anthropology as well as philosophy, and so I present a hermeneutics of the cruciform self as well as a distinctly cruciform philosophy. Chapter 1 outlines the hermeneutical turn in philosophical anthropology, and argues that the self is constituted in being addressed by an external word. Chapter 2 then draws on Luther's theology of the cross to sketch an ontology of justification by faith, in which the self is constituted by eschatological possibility rather than achieved actuality, and stands outside of itself with its identity in another, in promise rather than presence. Chapter 3 interprets sin and evil according to the image of incurvature--i.e., the self curved in on itself, cut off from its true relations to God, others, and itself. Chapter 4 then argues that this incurvature must be broken open by an external word. There I draw on Bonhoeffer's phenomenological christology, which identifies this word as Christ, the Counter-Logos who reverses the intentionality and interrogation of the immanent human logos. The chapters in Part II then use Bonhoeffer's account of the ultimate and the penultimate to show how the word of the cross refigures philosophical thinking about the concreteness and continuity of faith (Ch.5), human capability, agency, and ethical responsibility (Ch.6), reflexivity, self-understanding, and intentionality (Ch.7), and the tension between faith and religion (Ch.8)
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Prud'homme, Pierre. "La trace de Dieu : une anthropologie des régimes d'orthodoxie au Mali." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3063.

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Survenue entre 2012 et 2013, la « crise malienne » connut de multiples aspects. Cette thèse cherche à cerner la dimension religieuse durant cette période, notamment l’impact de ces événements sur la sphère religieuse de la capitale. A Bamako, les associations islamiques s’inscrivent dans un champ conflictuel longtemps polarisé entre « soufisme » et « wahhabisme ». Beaucoup s’accordent à dire que ces termes sont à déconstruire : c’est ici ce que je tenterai de faire en développant le concept de « régime d’orthodoxie ». Un « régime d’orthodoxie », c’est ce « bricolage » donnant lieu à un nouveau mouvement religieux qui finit par s’inscrire, nolens volens, dans le cas malien, au sein de cette polarité. Pour autant, cette dernière fait sens pour un grand nombre d’observateurs, pour qui la sphère « wahhabite » possède bien des affinités avec les idéologies djihadistes, et nécessite une certaine vigilance. La sphère « soufie », quant à elle, présente pour les institutions internationales de nombreux atouts qui leur vaut le label d’« islam modéré ». La « trace de Dieu », c’est la marque (corporelle, vestimentaire, discursive) qui permet à l’observateur d’identifier l’appartenance de tel acteur à telle tendance, et d’en mesurer la radicalité, ou plus généralement l’intention. C’est l’indicateur sur lequel se repose le diagnostic qui nourrit, à terme, ce qu’on pourra appeler une « raison sécuritaire »
Between 2012 and 2013, the malian crisis had many dimensions. Beyond the immediacy of the event, this thesis seeks to identify the religious dimension of this crisis, including the impact of these events on the religious sphere in the capital. In Bamako, the Islamic associations are part of a relatively confrontational field polarized between "Sufism" and "Wahhabism". Many agree that these terms have to be deconstructed. This is what I try to do in developing the concept of "regime of orthodoxy". A “regime of orthodoxy”, it is this "tinkering" giving rise to a new religious movement, which eventually register, willy-nilly, in the case of Mali, in this polarity. However, this one is not less performative being renewed during this period. To many observers, the "Wahhabi" sphere has many affinities with jihadist ideologies and requires some vigilance. The "Sufi" sphere, meanwhile, has for international institutions many strengths that earned them the label of "moderate Islam." The "trace of God" is the brand (body, clothing, or discursive one) that allows the observer to identify the membership of such actor to such a trend, and to measure his radicality, or more generally his intention. This is the indicator on which rests the diagnosis that feeds ultimately what we can call a "security Reason"
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Ohlendorf, David [Verfasser]. "Religion und Integration von Personen mit Migrationshintergrund in Deutschland / David Ohlendorf." Hannover : Gottfried Wilhelm Leibniz Universität, 2021. http://d-nb.info/1241245819/34.

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Mahieddin, Émir. "Faire le travail de Dieu : une anthropologie morale du pentecôtisme en Suède contemporaine." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3069.

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Comment se fait-on sujet de Dieu dans une société envisagée comme l’une « des plus sécularisées du monde » ? Dieu exerce-t-il un pouvoir sur les humains ? Quels sont les rouages du changement moral dans le domaine religieux ? C’est autour de ce faisceau de questionnements que s’est construit ce travail de recherche, en prenant le milieu pentecôtiste suédois comme étude de cas ethnographique. Le contexte nordique est un contrepoint comparatif heuristique pour l’anthropologie du christianisme. Il permet de mener une discussion critique avec de nombreux travaux menés dans les « pays du Sud ». En Suède, les pentecôtistes engagent en effet une « conversation » avec d’autres forces que celles qui sont si prégnantes ailleurs. Les variables économiques, sociales ou politiques y sont bien différentes et les agents de la surnature des systèmes de croyances coutumiers en sont absents. Ici, c’est le « séculier », à la fois comme régime de subjectivation et comme figure plus ou moins imaginée de l’altérité de l’intérieur, qui devient l’interlocuteur privilégié et l’alter ego de référence dans la construction des subjectivités chrétiennes. À l’intersection entre anthropologie du christianisme et anthropologie morale, il est question dans ce travail de penser les techniques de subjectivation morale des pentecôtistes en Suède comme autant de manières de rendre Dieu co-présent au monde. Il s’agit de voir comment ce dispositif de construction de soi et de transformation du monde, que les pentecôtistes appellent le « travail de Dieu », se réarticule et se renouvelle en permanence le long de la frontière instable et poreuse entre le religieux et le séculier
How does one shape oneself as a subject of God in a society that is purportedly « one of the most secularized in the world »? Does God have a power over human beings? What are the mechanics of moral change in the religious field? The research presented here is based on these general questions, using the Swedish Pentecostal milieu as a specific ethnographic case study. The Nordic context offers a heuristic comparative counterpoint for the anthropology of Christianity. It provides the discipline with ethnographic data allowing a critical discussion of the many studies carried out in developing countries. Indeed, Swedish Pentecostals can be observed engaging a conversation with significant forces different than elsewhere. In Sweden, social, political and economic variables are very different and the supernatural agents of customary systems of belief are absent. It is the secular, both as a subjectivation mode and as a more or less imagined « other » from the inside, that becomes the privileged interlocutor and prime alter ego in the shaping of Christian subjectivities. At the intersection of the anthropology of Christianity and moral anthropology, this work deals with the techniques of moral subjectivation, all of them being ways of making God present to the human world. This research questions the ways in which this self-fashioning and world-transformation apparatus, that Pentecostals call the « Work of God », permanently (re)adjusts itself along the porous and unstable boundary between the religious and the secular
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Sebestény, Anikó. "Les offrandes domestiques à Bali (Indonésie) comme point d'ancrage de la cohérence cérémonielle balinaise." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100198.

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Le rituel de l'offrande domestique, petite cérémonie intégrée aux activités quotidiennes de la quasi-totalité des familles balinaises permet, par une analyse approfondie puis une mise en rapport avec d'autres niveaux, rituels et non-rituel, de la culture balinaise, d'éclairer certains principes structurants les rites balinais. L'espace domestique balinais est une unité fortement structurée par des principes déterminant la culture balinaise et c'est un noeud essentiel de leur transmission et maintien. La tournée d'offrandes quotidienne y met en valeur une série d'éléments en créant une atmosphère spécifique qui présuppose l'attention d'une entité invisible. Sur cette pratique ininterrompue viennent s'ajouter des rites ponctuels. Une partie essentielle de ce qui fait la culture balinaise est ancrée dans l'espace domestique et rappelé par les offrandes au quotidien. C'est la cas des principes hiérarchiques cruciaux que sont l'oppositions haut/bas et les directions cardinales hiérarchisées, qui se reflètent même dans les pratiques non rituelles comme l'orientation ou la direction du sommeil. L'homologie entre microcosme du corps et macrocosme de Bali passe par le microcosme de l'espace domestique. Le principe d'ancestralité, socle de l'appartenance à toute une série de groupes sociaux et à l'île de Bali est ancré par l'autel des ancêtres, et la relation émotionnelle aux défunts y est intégrée par des rituels funéraires complexes. Le style esthétique et la structure des offrandes balinaises et de la danse se retrouvent dès les petites offrandes canang déposées. Cette exploration révèle une vie rituelle d'une richesse et complexité fascinantes ancrées dans des espaces domestiques urbains abritant des personnes respectables n'étant pas des professionnels de la religion
The daily offering ritual, small ceremony integrated into the daily lives of most Balinese families, by its thorough analysis and comparison with other ritual and non-ritual levels of Balinese culture, helps shed light on some basic structuring principles of Balinese ritual life. The Balinese domestic space is a structured unit strongly determined by Balinese culture's essential principles, and it is also the knot that unites these principles and hence allows their transmission and maintenance. The daily domestic offerings create a specific atmosphere that presupposes the attention of invisible entities. An essential part of what constitutes Balinese culture is anchored into the domestic unit, and brought into attention by daily rituals. It is the case with the crucial hierarchical oppositions of high and low and the hierarchised cardinal directions, that are reflected even in non-ritual practice like daily orientation or the direction people turn when sleeping. The homology between the microcosm of the body and the microcosm of Bali or the Universe is mediated through the microcosm of the domestic space. The principle of ancestrality, the base through which Balinese are connected with a large series of social groups and even to the island, this principle is also anchored into the domestic space through the ancestor shrine, and the emotional bond connecting with the deceased ones is also integrated to it through complex funeral rituals. The aesthetic style and the structure of the offerings is there from the smallest canang offering, as is there the principle that leads to dance in larger ceremonies. This exploration reveals an incredibly rich and complex ritual life lead by ordinary respectable people who are not professionals in religion
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Engramer, Eric. "Anthropologie de l'altérité et ministère pastoral dans l'église réformée de France." Université Marc Bloch (Strasbourg) (1971-2008), 2006. http://www.theses.fr/2006STR20039.

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Le ministère pastoral dans l’église réformée de France est en crise. Cette crise est pudiquement appelée « malaise pastoral ». Trois ensembles de facteurs concourent à cette crise : le changement de paradigme dans lequel se débat la société française, le ministère s’en trouve bouleversé, le déploiement des effets de la sécularisation, une organisation et un management perfectibles au sein de l’église réformée. Une construction théologique organise l’interprétation de ce matériau. Une anthropologie est bâtie, puis confrontée à l’anthropologie biblique. La question sotériologique peut alors être reformulée. Elle commande la christologie qui lui répond. Celle-ci permet à son tour de définir une structure d’existence. Le rôle de l’ecclésiologie est alors de penser la promotion de cette structure d’existence. A partir de cette construction, l’auteur propose une série de remèdes qui prennent aussi en compte la sociologie des organisations et les théories managériales
Pastoral ministry in the reformed church of France is in crisis. Understated, this is called « pastoral malaise ». Three sets of factors provide this crisis : change of paradigm which the french society finds difficultly in adapting to, so that the ministry is roughly changed, deployement of the effects of secularization, a perfectible organization and management within the reformed church. A theological construction organizes these sets interpretation. An anthropologie is built, then confronted with biblical anthropology. So rises the soteriological question. This implies the christology. A structure of christian existence is defined from christology. The goal of ecclesiology is consequently to think and promote this structure of existence. On this basis, the author puts forward solutions which also integrate sociology of the organizations and management theories
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Books on the topic "Anthropologie de la religion"

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Lapointe, Roger. Socio-anthropologie du religieux. Genève: Librairie Droz, 1988.

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Beaupérin, Yves. Anthropologie du geste symbolique. Paris: L'Harmattan, 2002.

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Beauperin, Yves. Anthropologie du geste symbolique. Paris: Harmattan, 2002.

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Rivière, Claude. Socio-anthropologie des religions. Paris: Colin, 1997.

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Ledure, Yves. La détermination de soi: Anthropologie et religion. Paris: Desclée de Brouwer, 1997.

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L' expérience humaine du divin: Fondements d'une anthropologie religieuse. Paris: Editions du Cerf, 1988.

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Buffetrille, Katia, and Roberte Hamayon. D'une anthropologie du chamanisme vers une anthropologie du croire: Hommage à l'oeuvre de Roberte Hamayon. [Paris]: Centre d'études mongoles et sibériennes-École pratique des hautes études, 2013.

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von, Brück Michael, ed. Grundzüge einer modernen Anthropologie. Göttingen: Vandenhoeck & Ruprecht, 2012.

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Being human: Race, culture, and religion. Minneapolis: Fortress Press, 2005.

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Religion and human nature. Oxford: Clarendon Press, 1998.

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Book chapters on the topic "Anthropologie de la religion"

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Blume, Michael. "Werden Blitze geworfen? Soziale Kognition und Religion." In Interdisziplinäre Anthropologie, 41–49. Wiesbaden: Springer Fachmedien Wiesbaden, 2014. http://dx.doi.org/10.1007/978-3-658-04933-1_2.

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Schlette, Magnus. "Rezension zu Will, Heribert: Freuds Atheismus im Widerspruch. Freud, Weber und Wittgenstein im Konflikt zwischen säkularem Denken und Religion, Kohlhammer: Stuttgart 2014, 182 Seiten." In Interdisziplinäre Anthropologie, 245–48. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-10978-3_20.

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Eller, Jack David. "Religion." In Cultural Anthropology, 216–40. Fourth edition. | Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429197710-12.

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Kumlehn, Martin. "»Gedanken über den Werth der Gefühle« in Johann Joachim Spaldings religionstheologischer Anthropologie." In Religion und Gefühl, 111–24. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666624285.111.

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Frey, Ulrich. "Religious Rituals – Cooperation, Costly Signalling and Cultural Evolution." In Interdisziplinäre Anthropologie, 47–53. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-10978-3_5.

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Telle, Kari. "Anthropologies of Religion." In The SAGE Handbook of Cultural Anthropology, 402–22. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2021. http://dx.doi.org/10.4135/9781529756449.n23.

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Hansen, Thomas Blom. "Religion." In A Companion to Urban Anthropology, 364–80. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118378625.ch21.

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Quadrio, Philip A. "Politics, Anthropology and Religion." In Politics of Religion/Religions of Politics, 29–49. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9448-0_3.

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Bowie, Fiona. "Anthropology of Religion." In The Blackwell Companion to the Study of Religion, 3–24. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch1.

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Geertz, Armin W. "Hopi Religion and Anthropology." In Encyclopedia of Sciences and Religions, 1017–21. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1500.

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Conference papers on the topic "Anthropologie de la religion"

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Dandirwalu, Resa. "Church Sasi: beyond Religion Boundaries Study of Religious Anthropology." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.30.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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Rajsky, Andrej. "RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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Subchi, Imam, Rena Latifa, and Munir. "Religion and Anthropology: Identifying Koentjaraningrat’s Elements of Culture in The-Quran." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009938520062013.

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Jawaut, Nopthira, and Remart Dumlao. "From Upland to Lowland: Karen Learners’ Positioning and Identity Construction through Language Socialization in the Thai Classroom Context." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-2.

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Karen (or Kariang or Yang) are a group of heterogeneous ethnic groups that do not share common culture, language, religion, or material characteristics, and who live mostly in the hills bordering the mountainous region between Myanmar and neighboring countries (Fratticcioli 2001; Harriden 2002). Some of these groups have migrated to Thailand’s borders. Given these huge numbers of migrant Karens, there is a paucity of research and understanding of how Karen learners from upland ethnic groups negotiate and construct their identities when they socialize with other lowland learners. This paper explores ways in which Karen learners negotiate and construct their identities through language socialization in the Thai learning context. The study draws on insights from discourse theory and ecological constructionism in order to understand the identity and negotiation process of Karen learners at different levels of identity construction. Multiple semi-structured interviews were conducted to gain deeper understandings of this phenomenon between ethnicity and language socialization. The participants were four Karen learners who were studying in a Thai public university. Findings suggest that Karen learners experience challenges in forming their identity and in negotiating their linguistic capital in learning contexts. The factors influencing these perceptions seemed to emanate from the stakeholders and the international community, which played significant roles in the context of learning. The findings also reflect that Karen learner identity formation and negotiation in language socialization constitutes a dynamic and complex process involving many factors and incidences, discussed in the present study. The analysis presented has implications for immigration, mobility, language, and cultural policy, as well as for future research.
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Tayeh, Brohanah, Kamila Kaping, Nadeehah Samae, and Varavejbhisis Yossiri. "The Maintenance of Language and Identities of the Thai-Melayu Ethnic Group in Jaleh Village, Yarang District, Pattani, Thailand." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.4-1.

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At the Thai-Malaysian border, a majority of the population comprises the Thai-Melayu ethnic group, as speakers of the Pattani-Malay dialect. Here, heritage language maintenance presents a salient factor. The ethnicity resides on both sides of the border. This study aims to investigate the heritage language maintenance and identities of the Thai-Melayu ethnic group in Jaleh Village, Yarang District, Pattani, Thailand, and to examine their attitudes towards the language used in their community. The samples-set comprised 20 local respondents who were born and raised in the village. A questionnaire addressing the effects of the heritage language maintenance of the Thai-Melayu was employed as a tool of data collection. A descriptive analysis method was used for data analysis. The results of the study revealed ideological underpinnings of the ethnic group with regards to language, as well as demographic information that informs population and cultural studies. These factors include that the Pattani-Malay dialect constitutes a major language, where the Thai language in comparison has a minor usage in the community. The Pattani-Malay dialect is used in the family domain, with extended families, or with neighbors, and in ritualistic or religion domains. In contrast, Thai is used with strangers, in government and official domains, in the school domain, and in the domain of public health. Moreover, the results support that the dialect has not as yet become endangered, evidenced by that the samples prefer the Pattani-Malay dialect as the main language for daily life, and for passing on their ethnic language to younger generations, a process labeled as ‘accidental maintenance.’
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Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.
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Anikeeva, Elena N. "Cultural Anthropology, Cast Hierarchy and Religious Values in Modern India*." In 4th International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200316.109.

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Tuca, Nicusor. "THE RELIGIOUS MAN IN A SECULARIZED WORLD." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.114.

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Hadzantonis, Michael. "The Symbolisms and Poetics of the Japa Mantra in Yogyakarta, Indonesia: An Anthropological Study." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-2.

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The heritage of Yogyakarta and other urban centres throughout Java, Indonesia, is such that their religions have become highly syncretic (Geertz). Here, animism, Hindu roots, and Islam, have been mixed to fashion modern spiritual practices. One of these is the Japa Mantra, a type of prayer used as a spell as white (and sometimes black) magic. The practitioners of the Japa mantra employ Javanese poetics to shape its poetics, in the belief that these mantras are magical and convey the will of deities and other spirits, who empathie with people and whose will allows these spiritual requests to amterialize. This paper presents an early stage in describing the symbolisms and poetics of the Japa Mantra, through the documenting of several hundred practitioners, priests, and others, in Yogyakarta and other urban centres. The analaysis of the poetics of the Japa Mantra practiced by these communities draws on symbolic anthropology, and describes junctures between spiritual speech communities and symbolic representations of a modern Java guided by a sustained heritage, in the face of an institutionalized Islam.
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Reports on the topic "Anthropologie de la religion"

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Sacerdote, Bruce, and Edward Glaeser. Education and Religion. Cambridge, MA: National Bureau of Economic Research, January 2001. http://dx.doi.org/10.3386/w8080.

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Bénabou, Roland, Davide Ticchi, and Andrea Vindigni. Religion and Innovation. Cambridge, MA: National Bureau of Economic Research, March 2015. http://dx.doi.org/10.3386/w21052.

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Nichols, Tommy B. Religion in American Culture. Fort Belvoir, VA: Defense Technical Information Center, April 1989. http://dx.doi.org/10.21236/ada212656.

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Barro, Robert, and Rachel McCleary. Religion and Economic Growth. Cambridge, MA: National Bureau of Economic Research, May 2003. http://dx.doi.org/10.3386/w9682.

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Deaton, Angus. Aging, religion, and health. Cambridge, MA: National Bureau of Economic Research, August 2009. http://dx.doi.org/10.3386/w15271.

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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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Totrova, Zalina. Science and religion as cultural phenomenon. Science and Innovation Center Publishing House, March 2020. http://dx.doi.org/10.12731/2077-1770-2020-2-2-122-127.

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Weatherstone, Andrew J. Religion in Nigeria -- Hope or Despair? Fort Belvoir, VA: Defense Technical Information Center, November 2012. http://dx.doi.org/10.21236/ada569420.

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Guiso, Luigi, Paola Sapienza, and Luigi Zingales. People's Opium? Religion and Economic Attitudes. Cambridge, MA: National Bureau of Economic Research, September 2002. http://dx.doi.org/10.3386/w9237.

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Alesina, Alberto, Sebastian Hohmann, Stelios Michalopoulos, and Elias Papaioannou. Religion and Educational Mobility in Africa. Cambridge, MA: National Bureau of Economic Research, December 2020. http://dx.doi.org/10.3386/w28270.

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