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Journal articles on the topic 'Anthropologie de la religion'

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

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Massenzio, Marcello. "Religion et religions." L'Homme, no. 185-186 (January 1, 2008): 313–31. http://dx.doi.org/10.4000/lhomme.24184.

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12

Jamous, Raymond. "Élémentaire, complexe: de certaines formes d'explication en anthropologie." European Journal of Sociology 40, no. 2 (November 1999): 279–303. http://dx.doi.org/10.1017/s0003975600007487.

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The notion ‘elementary’ was used from different perspectives as a modality of anthropological explanation by two authors: Durkheim in relation to religion, and Lévi-Strauss in relation to kinship. They developed a methodology for studying the most simple, the most essential, and the most general properties of social phenomena within a regional context. In this context, the movement towards the ‘complex’ is used only to analyse the additions, the evolutions, or the combinations of pure forms or structures. The less systematic approach taken by Mauss in his article on the gift highlights the complexity of the entire social fact.
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13

Geertz, Armin W. "Long-lost Brothers: On the Co-histories and Interactions Between the Comparative Science of Religion and the Anthropology of Religion." NUMEN 61, no. 2-3 (March 18, 2014): 255–80. http://dx.doi.org/10.1163/15685276-12341319.

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AbstractThis article briefly surveys and compares the histories of research in the comparative science of religion (beginning with Friedrich Max Müller) and the anthropology of religion. The article notes the close interactions between these two fields and argues that the comparative science of religion drew significant inspiration from anthropology and sociology during the twentieth century until about the 1970s when anthropology came under heavy fire from critics. The postcolonial, feminist, and postmodern wave did not have a significant impact on the comparative science of religion until the 1990s. But already during the 1980s a new approach to religion, championed by Jonathan Z. Smith, contributed to a theoretical and critical analysis of religion that neither bought into postmodernism nor into thesui generisapproach to religion. During the 1990s, another new approach began making an impact, namely, the cognitive science of religion, championed by E. Thomas Lawson, Robert N. McCauley (both scholars of religion), and Pascal Boyer (anthropologist). The article suggests in conclusion that the two disciplines can once again meet in the growing fields of experimental anthropology and experimental science of religion and in the need to explore and address how culture affects and rewires the brain. Furthermore, evolutionary theory is also beginning to serve as a common framework for thinking about religion.
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14

Wattez, Paul. "Les actualités de la tente tremblante chez les Eeyous." Recherches amérindiennes au Québec 44, no. 2-3 (June 1, 2015): 153–61. http://dx.doi.org/10.7202/1030976ar.

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La cérémonie de la tente tremblante, koaspskikan, est l’un des rituels les plus documentés de la littérature anthropologique classique. Les analyses qui en ont été faites sont pour la plupart descriptives. L’observation d’une cérémonie de la tente tremblante en 2009 au sein de la communauté eeyoue de Waswanipi (Cris du Québec) incite à s’y intéresser de nouveau en anthropologie du point de vue contextuel. Plusieurs pistes de réflexions et d’interrogations sont élaborées ici à partir d’informations empiriques et bibliographiques rassemblées autour de trois axes : les spécificités de la réitération de la cérémonie de la tente tremblante à Waswanipi, dans le monde eeyou et à l’échelle algonquienne, les transformations de l’économie, de la démographie et de la religion chez les Eeyous, et la réinterprétation des descriptions sur la tente tremblante d’après deux modèles anthropologiques : l’un, classique, sur le rituel et l’autre, contemporain, sur la spiritualité.
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15

Morales, Federico Garcia. "Le champignon, le masque et le miroir: la définition de la religion en anthropologie." Social Compass 32, no. 1 (February 1985): 15–29. http://dx.doi.org/10.1177/003776868503200102.

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This article deals with the problems which arise in defining religion, and considers certain propositions which have recently gained in importance in the field of religious anthropology, and more particularly those which are related to the problem of mea ning and ideology.
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16

Sinani, Danijel. "Le structuralisme dans l’étude de la religion populaire en Serbie." Issues in Ethnology and Anthropology 4, no. 2 (February 28, 2016): 199–217. http://dx.doi.org/10.21301/eap.v4i2.11.

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Dans le présent travail est discutée l’application du structuralisme dans le domaine de l’étude de la religion populaire en Serbie. Ici sont considérés d’éventuelles anticipations et débuts d’application de la méthode structuraliste, période d’une popularité exceptionnelle des théories sur le rite du passage dans notre ethnologie/anthropologie, de même que les formes les plus poussées d’analyse inspirées par le structuralisme. A partir de deux "études de cas" est ici démontrée la manière dont le structuralisme dans notre science a contribué à considérer les problèmes d’un angle entièrement nouveau et à formuler des conclusions innovatives et originales. Dans le travail l’on soutient que les débuts d’application des idées et des méthodes développées dans le structuralisme, ont marqué un tournant décisif dans les études des phénomènes de religion populaire et, dans leurs plus grandes performances, ont d’une certaine manière posé les bases pour étudier la religion populaire comme un système clos.
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17

Schwartz, Stephan A. "Nonlocal Consciousness and the Anthropology of Religion." DIALOGO 7, no. 2 (June 30, 2021): 237–44. http://dx.doi.org/10.51917/dialogo.2021.7.2.20.

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"Most discussions of religion center on dogmas and beliefs, either of a particular religion or a comparison across denomina- tions. I would like to look at religion from the perspective of a consciousness experimentalist, setting aside the dogmas and beliefs. When I look at religion, any religion, as an experimentalist, what I see is a cohort of people consensually holding a world- view. The process of assembling the cohort seems to me very much like Thomas Kuhn’s description of the paradigm process. The paradigm in religion is defined by scripture and dogma. The paradigms differ in many ways but they all have one thing in common. All are centered on the aspect of consciousness that in science we call nonlocal, and that is now being explicitly researched in near death studies, therapeutic intention work, and remote viewing. For me what is perhaps most interesting of all in studying both religions and the science of consciousness is that this is one of history’s great confluences, the practices of the religion and the practices of science have found common ground, and reached the same conclusions."
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18

Laugrand, Frédéric. "RIVIÈRE, Claude, Socio-anthropologie des religions." Laval théologique et philosophique 55, no. 2 (1999): 326. http://dx.doi.org/10.7202/401247ar.

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19

Lassave, Pierre. "Entre sociologie et anthropologie des religions." Archives de sciences sociales des religions, no. 142 (June 1, 2008): 151–67. http://dx.doi.org/10.4000/assr.14643.

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20

Guédon, Marie-Françoise. "Anthropologie et religions amérindiennes au Canada." Studies in Religion/Sciences Religieuses 23, no. 3 (September 1994): 265–77. http://dx.doi.org/10.1177/000842989402300302.

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21

Gutwirth, Jacques. "Anthropologie urbaine religieuse : une introduction / Religious Urban Anthropology : Introduction." Archives de sciences sociales des religions 73, no. 1 (1991): 5–15. http://dx.doi.org/10.3406/assr.1991.1572.

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22

Gordienko, Elena. "From Revived Traditions to Modern Practices: The Religious Boom in Post-Secular Vietnam in an Anthropological Perspective." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 373–85. http://dx.doi.org/10.22394/2073-7203-2020-38-4-373-385.

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This article gives a review of two books examining the religious situation in “post-secular” Vietnam. The book of American anthropologist Shaun Malarney “Culture, Ritual, and Revolution in Vietnam” (2002) offers a research of the transformations of religious practices and morality caused by the 1945 communist revolution: the author shows the polyphony of understanding of morality and ritual in Vietnamese society. The edited volume “Religion, Place and Modernity: Spatial Articulation in Southeast Asia and East Asia” (Ed. by M. Dickhardt and A. Lauser in 2016) examines, within an “anthropology of space and place,” the emergence of new “secular religions” in Vietnam.
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23

Saintôt, Bruno. "Anthropologie et bioéthique." Recherches de Science Religieuse 102, no. 3 (2014): 373. http://dx.doi.org/10.3917/rsr.143.0373.

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24

LE GALL, R. "Anthropologie et liturgie." Questions Liturgiques/Studies in Liturgy 69, no. 1 (January 1, 1988): 96–104. http://dx.doi.org/10.2143/ql.69.1.2015154.

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25

Butticaz, Simon. "Vers une anthropologie universelle ? La crise galate : fragile gestion de l'ethnicité juive." New Testament Studies 61, no. 4 (August 28, 2015): 505–24. http://dx.doi.org/10.1017/s0028688515000168.

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Traditionally, Pauline exegesis has tended to reduce the Judaism which the apostle encounters in his argumentation to a legalist and particularistic religion; a religion from which Paul would have distanced himself, inventing a Christianity of universal grace in his critique of the Torah. If the New Perspective on Paul allowed us to correct this legalistic reduction of Second Temple Judaism, by highlighting the dimension of election with the foundation of the covenant of Israel, the instigators of this exegetical programme have, however, assented to the hypothesis of a supersession of Jewish particularism by Christian universalism. Hence the critique voiced on this issue by the adherents of what is now called the Radical New Perspective. We are especially indebted to Denise Kimber Buell and Caroline Johnson Hodge for this wave of protest, for both authors identify the use of an ‘ethnic reasoning’ in the Pauline reworking of the Gentiles’ identity. While this critique deserves to be heard, the thesis of a logic of ethnicity and kinship at work under the pen of the apostle cannot be ratified without discussion, since it is not consistent with a rigorous examination of the letter to the Galatians. In that context, indeed, the discourse of identity is not mainly ethnic but anthropological and cosmological, since the believers – Jews quite as much as Gentiles – through baptism have to become not a ‘new people’ but rather a ‘new creation’ (Gal 6.15).
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26

Bnok, Peter H. "Anthropology and Religion." Mankind 2, no. 8 (February 10, 2009): 284–85. http://dx.doi.org/10.1111/j.1835-9310.1940.tb00972.x.

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27

Bowie, Fiona. "Anthropology of Religion." Religion Compass 2, no. 5 (July 21, 2008): 862–74. http://dx.doi.org/10.1111/j.1749-8171.2008.00091.x.

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28

Vibert, Stéphane. "Les formes élémentaires, ou la naissance d’une socio-anthropologie symbolique." Cahiers de recherche sociologique, no. 56 (June 29, 2015): 131–41. http://dx.doi.org/10.7202/1031377ar.

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Si les thèses développées dans les Formes élémentaires de la vie religieuse ont subi bon nombre de critiques depuis sa parution, tant au niveau de la validité des faits relevés que de l’interprétation du totémisme, et si la théorie « sociologique » de l’essence de la religion continue évidemment de faire débat, il n’en reste pas moins que la question la plus centrale de l’ouvrage – et la plus actuelle puisqu’elle oriente la compréhension même du rôle et de la nature des sciences sociales – s’avère d’ordre ontologique : l’intelligence de la société comme réalité tant idéelle que matérielle, individuelle que collective, bref comme réalité symbolique. À partir notamment des lectures stimulantes de Karsenti et Tarot, le symbolisme sera présenté comme logique spécifique des représentations collectives, comme processus par lequel un groupe humain, tout en s’ordonnant autour d’un ensemble structuré d’idées-valeurs, ne se conçoit comme totalité concrète que par la circulation de formes sensibles maintenant les acteurs en interdépendance relationnelle.
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29

Arppe, Tiina. "Sacrifice, anthropologie, économie." Archives de sciences sociales des religions, no. 148 (December 31, 2009): 45–54. http://dx.doi.org/10.4000/assr.21475.

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30

Albert, Jean-Pierre. "Théologie et anthropologie." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 25–42. http://dx.doi.org/10.4000/assr.46698.

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31

Mary, André. "René Bureau, Anthropologie, religions africaines et christianisme." Archives de sciences sociales des religions, no. 124 (October 1, 2003): 63–170. http://dx.doi.org/10.4000/assr.787.

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32

Scott, David. "Conversion and Demonism: Colonial Christian Discourse and Religion in Sri Lanka." Comparative Studies in Society and History 34, no. 2 (April 1992): 331–65. http://dx.doi.org/10.1017/s0010417500017710.

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Since the publication of Edward Said's Orientalism in 1978, it has been difficult for anthropology to avoid the fact that its own discourse is ever entangled in a whole Western archive. What became clear, of course, was that the categories through which anthropology constructs descriptions and analyses of the social discourses and practices of non-Western peoples are themselves participants in a network of relations of knowledge and power. Interestingly enough, however, whereas the general import of this Foucauldian thesis has now been quickly assimilated, its challenge has hardly been taken up in terms of tracing out the lines of formation of specific anthropological, or, let us say, anthropologized, concepts.
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33

Santos, Genivalda Araujo Cravo dos. "As interpretações do mal na religião e a Síndrome de Burnout." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 86–92. http://dx.doi.org/10.18065/rag.2008v14n1.11.

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This article aims to present from a multidisciplinary focus the various interpretations, conceptions and representations of evil in religions in a perspective of anthropology of religion, literature and sociology of the sacred religion. The article related those interpretations of evil, with the impact of work on the health of workers in education, the consequences of burnout syndrome and whether this type of illness would be badly in education.
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34

DE MAHIEU, W. "Anthropologie des rites funéraires." Questions Liturgiques/Studies in Liturgy 74, no. 3 (September 1, 1993): 171–86. http://dx.doi.org/10.2143/ql.74.3.2015054.

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35

Schober, Juliane. "Communities of interpretation in the study of religion in Burma." Journal of Southeast Asian Studies 39, no. 2 (April 30, 2008): 255–67. http://dx.doi.org/10.1017/s0022463408000209.

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AbstractThe paper delineates stages in the interpretation of religion in Burma. Beginning with colonial constructions, the discussion moves to subsequent studies in anthropology and history from which emerged an emphasis on localised articulations of Theravada Buddhist traditions. Others examined religion as a site for colonial resistance and as a means for engaging issues of modernity. More recent interpreters focused on Buddhist voices in the public domain of contemporary Burma and some recent studies moved beyond received boundaries of inquiry to consider religions among ethnic minorities and diaspora communities. The final section charts future development in the study of religion in Burma.
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36

Forth, Gregory, and John R. Bowen. "Religions in Practice: An Approach to the Anthropology of Religion." Journal of the Royal Anthropological Institute 5, no. 2 (June 1999): 310. http://dx.doi.org/10.2307/2660731.

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37

Appiah, Kwame Anthony. "What Is a Science of Religion?" Philosophy 93, no. 4 (September 21, 2018): 485–503. http://dx.doi.org/10.1017/s003181911800030x.

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AbstractModern sociology and anthropology proposed from their very beginnings a scientific study of religion. This paper discusses attempts to understand religion in this ‘scientific’ way. I start with a classical canon of anthropology and sociology of religion, in the works of E. B. Tylor (1832–1917), Max Weber (1864–1920) and Émile Durkheim (1858–1917). Science aims to be a discourse that transcends local identities; it is deeply cosmopolitan. To offer a local metaphysics as its basis would produce a discourse that was not recognizable as a contribution to the cosmopolitan conversation of the sciences. So, a science of religion cannot appeal to the entities invoked in any particular religion; hence the methodological atheism of these three founding fathers. This cosmopolitan ideal, the calling of the scientist, on the one hand, and the concern to understand the ideas of other cultures, on the other, can pull in different directions. Understanding requires us to appeal to our own concepts but not to our own truths. In the explanations, though, truth – the universal shared reality – has to matter, because the scientific story of religion has to work for people of all faiths and none, precisely because it is cosmopolitan. Not everything we call a religion will have historical Christianity's laser-like focus on ontological truth-claims. But as long as there are people making truth-claims in the name of religion, there will be the possibility of a tension between the very idea of a science of religion and some of the multifarious collections of beliefs, practices and institutions that make up what we now call ‘religions’.
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38

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 2 (February 1998): 33–34. http://dx.doi.org/10.1111/an.1998.39.2.33.

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39

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 3 (March 1998): 34. http://dx.doi.org/10.1111/an.1998.39.3.34.1.

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40

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 4 (April 1998): 40–41. http://dx.doi.org/10.1111/an.1998.39.4.40.

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41

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 5 (May 1998): 23. http://dx.doi.org/10.1111/an.1998.39.5.23.1.

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42

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 6 (September 1998): 73. http://dx.doi.org/10.1111/an.1998.39.6.73.1.

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43

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 7 (October 1998): 41. http://dx.doi.org/10.1111/an.1998.39.7.41.1.

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44

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 8 (November 1998): 35–36. http://dx.doi.org/10.1111/an.1998.39.8.35.3.

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45

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 39, no. 9 (December 1998): 38. http://dx.doi.org/10.1111/an.1998.39.9.38.1.

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46

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 40, no. 1 (January 1999): 38. http://dx.doi.org/10.1111/an.1999.40.1.38.1.

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47

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 40, no. 2 (February 1999): 39. http://dx.doi.org/10.1111/an.1999.40.2.39.1.

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48

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 40, no. 3 (March 1999): 41–42. http://dx.doi.org/10.1111/an.1999.40.3.41.3.

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49

Backsr, Andrw. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 40, no. 4 (April 1999): 40. http://dx.doi.org/10.1111/an.1999.40.4.40.1.

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50

Buckser, Andrew. "ANTHROPOLOGY OF RELIGION SECTION." Anthropology News 40, no. 5 (May 1999): 43. http://dx.doi.org/10.1111/an.1999.40.5.43.1.

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