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Journal articles on the topic 'Religious anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

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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2

Toshpo'latova, Shaxnoza. "RELIGIOUS ANTHROPOLOGY." MODERN SCIENCE AND RESEARCH 3, no. 1 (2024): 504–10. https://doi.org/10.5281/zenodo.10525012.

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<em>In this article, it is explained that Anthropology - ("anthropo" "logos") - the origin and evolution of man, the emergence of human races, the normal difference in the structure of the human body, the science of variability, and what religious anthropology is and its types, signs, human morphology, information about anthropogenesis, ethnology, anthropometry, osteometry, craniometry, magic, religion is presented.</em>

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3

Ramirez, Philippe. "Pour une anthropologie religieuse du maoïsme népalais / For a Religious Anthropology of Maoism in Nepal." Archives de sciences sociales des religions 99, no. 1 (1997): 47–68. http://dx.doi.org/10.3406/assr.1997.1132.

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4

Rich, Grant Jewell. ":The Anthropology of Religious Conversion." Anthropology of Consciousness 17, no. 1 (2006): 86–87. http://dx.doi.org/10.1525/ac.2006.17.1.86.

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5

Favret-Saada, Jeanne. "An anthropology of religious polemics." HAU: Journal of Ethnographic Theory 6, no. 1 (2016): 29–45. http://dx.doi.org/10.14318/hau6.1.003.

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6

Begchin, D. A. "Temple Architecture and Religious Anthropology." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 43 (2023): 91–101. http://dx.doi.org/10.26516/2073-3380.2023.43.91.

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This article substantiates the possibility of using the material of temple architecture in studies of religious perceptions of man. In studying the religious teachings of man, we rely on the religious anthropology of K. I. Nikonov. We also used the methodology of L. Jones's "hermeneutics of sacred architecture" and A. Corben's temenology to study temple structures and sacred spaces. Our approach allowed us to explore believers' understanding of temple architecture as a self-understanding. It has been shown that temple architecture can be used to reconstruct the history of religious teachings o

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7

Kahn, Joel S. "Thinking About Religious Texts Anthropologically." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 2 (2016): 155–82. http://dx.doi.org/10.31291/hn.v4i2.82.

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This paper addresses the conference themes by asking what contribution anthropology can make to the study of religious literature and heritage. In particular I will discuss ways in which anthropologists engage with religious texts. The paper begins with an assessment of what is probably the dominant approach to religious texts in mainstream anthropology and sociology, namely avoiding them and focussing instead on the religious ‘practices’ of ‘ordinary believers’. Arguing that this tendency to neglect the study of texts is ill-advised, the paper looks at the reasons why anthropologists need to

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8

Rahmatillaili, Fauziyyah Imma, and Fatimah Az Zahra. "The Role and Function of Religious Education and Religious Anthropology In Overcoming Mental Health Issues." Riwayat: Educational Journal of History and Humanities 7, no. 4 (2024): 2915–22. https://doi.org/10.24815/jr.v7i4.42565.

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Religious education and religious anthropology are the basis and concept of efforts in overcoming life problems, especially issues of human mental life. Mental health issues include the number of employees in government and private companies who experience mental health, the need for religious education and religious anthropology in understanding mental health issues, the many understandings of mental health issues that are actually experienced by everyone but have not found a way out or solution. The purpose of the study is to analyze the role of religious education and religious anthropology

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9

Sutarno, Alfonsus, Semiarto Aji Purwanto, and Jajang Gunawijaya. "The Dynamics of Local Religion in Indonesia’s Multireligious Community." Journal of Gender, Culture and Society 3, no. 1 (2023): 32–41. http://dx.doi.org/10.32996/jgcs.2023.3.1.4.

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This paper examines the dynamics of local religions in the multi-religious society of Indonesia from the perspective of religious and cultural anthropology. The focus of the study is on the local religion of Sunda Wiwitan in Cigugur, Kuningan, West Java, Indonesia, which has managed to exist despite never being recognised as a religion. We collected data using qualitative research strategies through in-depth interviews, participant observation, and a literature review. The data was analysed based on the perspective of religious and cultural anthropology developed by Emilè Durkheim, Clifford Ge

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Bubnov, Evgeniy. "The Religious and Quasi-Religious Genealogy of the Theology of Nazism." Dialogue and Universalism 31, no. 1 (2021): 69–86. http://dx.doi.org/10.5840/du20213115.

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The article is dedicated to the understanding of the Nazi anthropology as an element of the quasi-religious concept. Adolf Hitler’s racial theory unequivocally rejected the human status of persons not belonging to the Caucasian race, labeling them as Untermensch (“under-man”). Such an attitude was due to several prerequisites. However, the core reason is manifested not in the rational sphere. In the twentieth century, concepts of quasi-religions and political religions became widespread due to the reign of two totalitarian ideologies in Eurasia—Nazism and Communism. Numerous scholars emphasize

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11

Scott, Michael W. "The anthropology of ontology (religious science?)." Journal of the Royal Anthropological Institute 19, no. 4 (2013): 859–72. http://dx.doi.org/10.1111/1467-9655.12067.

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12

Cohen, Charles L. "Biblical anthropology and puritan religious experience." Topoi 7, no. 3 (1988): 191–200. http://dx.doi.org/10.1007/bf02028419.

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13

Hafeez, Swera. "RELIGIOUS INTOLERANCE: EXPLORATION IN THE LIGHT OF ANTHROPOLOGY OF RELIGION." Pakistan Journal of Social Research 05, no. 03 (2023): 28–36. http://dx.doi.org/10.52567/pjsr.v5i03.1324.

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Religion is a major cultural element that holds an integral role in societies formation and organization. But differences in religious ideologies and beliefs, results in societal conflicts. Study aims at highlighting the arguments that arise due to religious differences amongst individuals of a community and is focused on the role of religious anthropologists to highlight the consequences of the increasing religious issues and to propose solutions through cultural relativism and cross-cultural approaches. Studying various religious rites and practices fosters cross-cultural communication and i

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14

Razdyakonov, Vladislav S. "NEW RELIGIOUS ANTHROPOLOGY AND TRANSFORMATION OF SCIENCE IN THE SECOND HALF OF THE 19TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 18–39. http://dx.doi.org/10.28995/2658-4158-2020-4-18-39.

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New religious anthropology is defined as an aggregate of doctrines and practices that postulated the existence of a particular arrangement of the human being, distinctive from what was recognized as consistent with the scientific approach of the latter half of the 19th century, as well as the human capacity to acquire superhuman powers. The article is focused on the impact of scientific concepts and ideas on the doctrines of new religious anthropology. It reveals that the key role in the formation of new religious anthropology was played by the processes that determined the development of scie

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15

Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 22 (May 21, 2002): 124. http://dx.doi.org/10.32420/2002.22.1346.

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In the 22nd issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Philosophy and Anthropology of Religion” there are in particular the following papers: “Problem of classification of religions in Religious Studies” by V.Soloviyev, “The myth and mythology” by V.Harin, “Metaphysical measurements of transition process from myth to folk-tale” by V.Yatchenko, “Anthropological aspects modern Protestant preaching (content-analysis consequent)” by A.Zhalovaha.

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16

Buckley, Jorunn Jacobsen, and Thomas Buckley. "Response: Anthropology, History of Religions, and a Cognitive Approach to Religious Phenomena." Journal of the American Academy of Religion LXIII, no. 2 (1995): 343–52. http://dx.doi.org/10.1093/jaarel/lxiii.2.343.

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17

Keane, Webb. "Religious Practice and the Claims of Anthropology." Suomen Antropologi: Journal of the Finnish Anthropological Society 33, no. 1 (2008): 5–16. http://dx.doi.org/10.30676/jfas.v33i1.116394.

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It is an enormous honor to be here to celebrate the memory of Edvard Westermarck. A Swedish-speaking Finn, a Scandinavian emissary to London, a Northerner intimate with Morocco, a founding figure across the emergent disciplinary boundaries between sociology and anthropology, Westermarck was a cosmopolitan in the best sense of the word. From his position betwixt and between, he was well placed to identify the two central challenges of relativity that have long marked the human sciences in general, and anthropology in particular. One is ontological, the other moral. From the start, given their v

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18

Kirby, Jon P. "Anthropology of Knowledge and the Christian Dialogue with African Traditional Religions." Missiology: An International Review 20, no. 3 (1992): 323–41. http://dx.doi.org/10.1177/009182969202000301.

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Local theologies in Africa have taken their cue from the dialogue with African traditional religions (ATRs). But this important dialogue is new, and it has much to learn from one already long established—that between Islam and ATRs. In this article the author explores the way in which Islam has used divination and other traditional African religious institutions to transform the way in which traditional problems are perceived, interpreted, and solved, thus allowing a resultant cultural and religious transformation to proceed naturally from its own indigenous roots.

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19

Lee, Kit. "Towards a ‘transformative relationship’: Evans‐Pritchard, mysticism and anthropological fieldwork." Anthropology Today 40, no. 5 (2024): 7–9. http://dx.doi.org/10.1111/1467-8322.12912.

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Ongoing attempts to develop a ‘transformative’ relationship between anthropology and theology have exhorted anthropologists to look to theology to ‘unsettle’ existing understandings of the discipline's goals and potential. This article explores the ‘transformative’ relationship between anthropology and theology by examining E.E. Evans‐Pritchard's perspective on fieldwork, influenced by his Catholic faith and mysticism. Evans‐Pritchard saw both fieldwork and mysticism as rooted in shared experiential knowledge, challenging the discipline's secular foundation and reframing the relationship betwe

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20

Rohmawati, Rohmawati. "ANTROPOLOGI KEKERASAN AGAMA : Studi Pemikiran Jack David Eller." Sabda : Jurnal Kajian Kebudayaan 13, no. 2 (2018): 179. http://dx.doi.org/10.14710/sabda.13.2.179-190.

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This article aims to study the anthropology of religious violence in Jack David Eller's perspective. The conclusions are: (1) violence, anthropologically, is not an objective quality of a concept and a judgment, depending on the person who sees it. Some violence is considered good and ordered as rights and obligations; (2) the factors supporting violence are: constituents of cultural violence, integration into groups, identities, institutions, interests, and ideologies; (3) religious violence is practiced in all religions because there are some aspects of violence in religious doctrine; (4) re

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21

Djuric-Milovanovic, Aleksandra. "“Hidden religious landscapes”: Religious minorities and religious renewal movements in the borderlands of the Serbian and Romanian Banat." Balcanica, no. 52 (2021): 193–212. http://dx.doi.org/10.2298/balc2152193d.

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The paper explores the ways religious grassroots actors in the borderlands contribute to the new understanding of cross border regions and religious groups in the space between the Serbian and Romanian Banat from the perspective of the anthropology of borders. The border region included in this paper was the place of interreligious and interethnic encounter, where religions and languages mixed and there was a continuous interaction between Orthodox Christians, Catholics and Protestants. By studying the region that had strong cultural, historical and religious connections, the aim is to provide

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22

Tuckett, Jonathan. "The Talos Principle: Philosophical and Religious Anthropology." Implicit Religion 20, no. 3 (2018): 259–77. http://dx.doi.org/10.1558/imre.35899.

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23

Harrison, Victoria S. "Representing the Divine: Feminism and Religious Anthropology." Feminist Theology 16, no. 1 (2007): 128–46. http://dx.doi.org/10.1177/0966735007082522.

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24

Hiebert, Paul G. "Book Review: The Anthropology of Religious Conversion." International Bulletin of Missionary Research 30, no. 2 (2006): 103–4. http://dx.doi.org/10.1177/239693930603000224.

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25

Kormina, Jeanne, Ekaterina Khonineva, and Sergei Shtyrkov. "MARTHA’S LADLE: AN ANTHROPOLOGY OF RELIGIOUS INFRASTRUCTURE." Antropologicheskij forum 18, no. 55 (2022): 9–27. http://dx.doi.org/10.31250/1815-8870-2022-18-55-9-27.

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The infrastructural turn in the social sciences comes from a tendency to change the anthropocentric epistemology in social research. This new approach corresponds to the classic program of social anthropology as it makes the known unknown and provides one more perspective which helps reveal the invisible politics, inequalities, and social tensions. Yet, when it comes to the social research in the field of religion, the interest to how infrastructures work has not resulted in new academic discourses and research practices so far. This article outlines some directions and topics in the anthropol

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26

Enache, George. "SCHOOLS AND THEMES OF ANTHROPOLOGY, ETHNOLOGY, AND HISTORY OF RELIGION IN ROMANIA." Paper of Faculty of History, no. 33 (March 12, 2024): 47–54. http://dx.doi.org/10.18524/2312-6825.2022.33.270457.

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The article represents a brief presentation of the evolution of religious studies in Romania during the 19–20 centuries. The studies on the religious phenomenon written in Romania in the 19th century were closely related to the national problem. One of the fundamental questions that arose at the time was whether Christianity is an integral part of national identity. At the end of the 19th century Christianity was seen as a popular tradition, part of what was beginning to be known as folklore. As folklore represented the Romanian identity, it had to be preserved at all costs, therefore also the

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27

Segal, Robert A. "Victorian Anthropology." Journal of the American Academy of Religion LVIII, no. 3 (1990): 469–78. http://dx.doi.org/10.1093/jaarel/lviii.3.469.

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28

Bordeianu, Radu. "Ecclesiological Anthropology." Ecclesiology 19, no. 2 (2023): 141–64. http://dx.doi.org/10.1163/17455316-bja10031.

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Abstract The Eastern Orthodox Church has a long history of women’s ordination to the diaconate. Equally consistent is the absence of female priesthood and female episcopate. This article inquires – theoretically, as it is not a call to action – whether there are any theological reasons for this latter absence, or whether it is based exclusively on precedent and practice. Such an inquiry first presupposes an introduction to the history of the female diaconate in the East in order to establish that Ordination is not restricted to males. Second, it necessitates a historical approach to the questi

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Gemzöe, Lena. "Att vidga "det mänskliga"." Kulturella Perspektiv – Svensk etnologisk tidskrift 2, no. 4 (1993): 6–15. http://dx.doi.org/10.54807/kp.v2.32332.

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As an introduction, the present article describes four evolutionary stages in feminist anthropology. These are characterized by a critique of androcentrism in traditional anthropology; making women "visible" in anthropology; theoretical criticism of basic assumptions and concepts, and finally, reflexivity and criticism of their own concepts. Thereafter, the present author proceeds to discuss the application of a feminist, gender perspective to her own field of research, the study of religious practices in a small Portuguese community. Here it is relevant to make use of perspectives from all th

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Fuentes Belgrave, Laura. "Ágape entre saberes teológicos, sociorreligiosos y culturales." Siwo Revista de Teología 18, no. 1 (2025): 1–6. https://doi.org/10.15359/siwo.18-1.1.

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This new volume 18.1 of Siwô’: Journal of Theology and Socio-religious Studies, constitutes, in the period from January to June 2025, an interdisciplinary meeting around the study of the religious phenomenon. In this way, theology converges with socio-religious and cultural studies, specifically around the uses of literature in relation to theological interpretation, on the one hand, and the search for the divine, on the other. Likewise, in this issue research meets on three of the most numerous religions in the world: Catholicism, Protestantism, and Buddhism, examined contextually from anthro

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Aan Arizandy. "The Resilience of Local Religious Leaders in Maintaining Harmony: Anthropology of Communication Perspective." KnE Social Sciences 10, no. 14 (2025): 668–83. https://doi.org/10.18502/kss.v10i14.19130.

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The existence of local religious leaders has undoubtedly played a determinant role in maintaining harmonious life of a community. However, the challenges they face are immensely dynamic and intricate. This research thus aims to explore the extent of the influence of local religious leaders, particularly their communication patterns, in dealing with social and religious contentions which frequently emerge. This research is carried out in the three selected villages in the South Lampung Regency, namely Sumur Kumbang (mostly Sundanese), Sukabakti (mostly Javanese) and Balinuraga (mostly Balinese)

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32

Swearer, Donald K. "Focus on Ethnography, Anthropology, and Comparative Religious Ethics: Focus Editor's Comments on “Ethnography, Anthropology, and Comparative Religious Ethics” Essays." Journal of Religious Ethics 38, no. 3 (2010): 393–94. http://dx.doi.org/10.1111/j.1467-9795.2010.00434.x.

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33

Oostveen, Daan. "Religious Belonging in the East Asian Context: An Exploration of Rhizomatic Belonging." Religions 10, no. 3 (2019): 182. http://dx.doi.org/10.3390/rel10030182.

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This article explores the hermeneutical challenges to understand religious belonging and religious identity in the East Asian context. In East Asia, religious identities have not always been as exclusively delineated, as is the case in Western models of religious diversity, for example in the so-called World Religions paradigm. Various theoretical frameworks are discussed in religious studies, sociology and anthropology of religion in China and East Asia, to acquire a better understanding of religious belonging. It is observed that two hermeneutical frameworks are used by scholars to discuss r

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Lemasters, Ryan. "Religious Transhumanism as a New Religious Movement: Sketching a Model of the Development of Religious Transhumanism." Religions 15, no. 8 (2024): 885. http://dx.doi.org/10.3390/rel15080885.

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This essay proposes a new model for understanding religious transhumanism by extending existing frameworks that have been useful for predicting the success of new religious movements (NRMs). This paper focuses on the Mormon Transhumanist Association as a case of religious transhumanism that is incongruent with existing models of NRMs, thereby highlighting the limitations of these models. First, I demonstrate how the Morman Transhumanist Association challenges religious scholars’ conventional concepts for understanding NRMs, particularly within anthropology, cosmology, and eschatology. Then, I

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35

Larmer, Robert A. "Christian Anthropology." Philosophia Christi 2, no. 2 (2000): 211–26. http://dx.doi.org/10.5840/pc20002232.

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36

Martín Navarro, Alejandro. "Value Architecture and Salvation Technology—The Sacred in Nietzsche’s Zarathustra." Religions 14, no. 5 (2023): 567. http://dx.doi.org/10.3390/rel14050567.

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This article approaches the religious phenomenon from a perspective that combines the anthropology of the sacred and the science of religions and from which religion can be interpreted as an “architecture of value”, that is, as a technique for constructing values and, at the same time, as a “technology of salvation”, that is, as a mechanism for individual and group healing. On this theoretical basis, certain aspects of Nietzsche’s Thus Spoke Zarathustra are analysed not as mere rhetorical or polemical devices but as the backbone of a work of a religious nature. The result is a religious interp

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37

Lee, Sungho. "Aelred of Rievaulx’s Relational Anthropology in Socio-Historical and Religious Context." Expository Times 130, no. 9 (2019): 385–98. http://dx.doi.org/10.1177/0014524619831509.

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The Cistercian monk, Aelred of Rievaulx, is unique in his emphasis on relationship with others. While Aelred’s socio-historical context—that of a twelfth-century Renaissance, Cistercian community, with its increased emphasis on friendship—contributed to his relational anthropology, I argue that Aelred possessed his own relational vision, and out of passionate love was active in pursuing unity between his secular and religious communities, and also with other persons in his communities. This relational vision and action, which is highly consonant with contemporary anthropology, is embedded in t

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38

Lane, Dermot A. "Anthropology and Eschatology." Irish Theological Quarterly 61, no. 1 (1995): 14–31. http://dx.doi.org/10.1177/002114009506100102.

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39

Hauer, Chris. "Anthropology in Historiography." Journal for the Study of the Old Testament 12, no. 39 (1987): 15–21. http://dx.doi.org/10.1177/030908928701203904.

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40

Lindhardt, Martin. "Narrating Religious Realities:." Suomen Antropologi: Journal of the Finnish Anthropological Society 34, no. 3 (2009): 25–54. http://dx.doi.org/10.30676/jfas.116542.

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In this paper I explore the complex and constitutive role of narrative practice in Chilean Pentecostalism. I argue that it is in large part through different kinds of storytelling that Pentecostal self identities are produced, nourished and modified. Particular attention is focused on testimonies of salvation, and life stories as narrative practices through which converts engage in ongoing construction of biographic identities and provide themselves with symbolic schemes for present and future action. I further argue that Pentecostal story telling should be seen as a specific kind of social in

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Астапов, С. Н. "Criticism of “Barthianism” in Boris Vysheslavtsev’s Religious Anthropology." Nasledie Vekov, no. 2(30) (June 30, 2022): 15–23. http://dx.doi.org/10.36343/sb.2022.30.2.001.

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В статье проанализирован сотериологический аспект религиозной антропологии Б. П. Вышеславцева, одного из представителей философии «русского зарубежья». Наиболее ярко этот аспект выступает в его критике диалектической теологии К. Барта, которой посвящены две статьи русского философа: «Образ Божий в грехопадении» и «Образ Божий в существе человека». Реконструирована логическая структура критики бартианства, оценена аргументация Б. П. Вышеславцева. Отдельно исследована антиномическая диалектика русского философа, ярко представленная в изученных статьях. Установлено, что критика бартианства Б. П.

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42

Kilde, Jeanne Halgren. "Approaching Religious Space: An Overview of Theories, Methods, and Challenges in Religious Studies." Religion & Theology 20, no. 3-4 (2014): 183–201. http://dx.doi.org/10.1163/15743012-12341258.

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Abstract The study of religious space, both physical and imagined, has advanced significantly in the past two decades, drawing upon theoretical perspectives and analytical methods from several fields, from anthropology and historical studies, to geography and architecture, to social and literary critical theory. Marking a path through this varied landscape of approaches, this essay presents a four-part taxonomy into which most can be classified. The categories discussed are (1) Structuralist-hermeneutical approaches, (2) Socio-historical approaches, (3) Critical-spatial theory and approaches,

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Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada." Studies in Religion/Sciences Religieuses 35, no. 3-4 (2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.

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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Soc

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Carhuamaca Barbaran, Juana Paulina, Rosa Laura Cuitiño, Nilda Susana Gómez, Cristian Ezequiel Jaramillo, Antonella Soledad Meza, and Ileana Belen Nieto. "Death as a thread of Cultural and Religious Identity." Community and Interculturality in Dialogue 4 (December 25, 2023): 96. http://dx.doi.org/10.56294/cid202496.

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This article approaches death from an anthropological perspective, exploring its historical evolution and its influence on diverse cultures and societies. It begins by examining how anthropology has contributed to our understanding of death, from its roots in the supernatural to contemporary approaches. Three pivotal periods in anthropological death research are identified: the twentieth-century evolutionary, the heyday of symbolic anthropology, and the current interdisciplinary era. The analysis focuses on the impact of European colonization in the New World and how anthropology emerged as a

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45

BERINDEI, COSMINA-MARIA. "Ioan Pop-Curșeu, Ștefana Pop-Curșeu, Iconografia vrăjitoriei în arta religioasă românească. Eseu de antropologie vizuală [Witchcraft Iconography in the Romanian Religious Art: Visual Anthropology Essay] (book review)." Revista de etnografie și folclor / Journal of Ethnography and Folklore 2024, no. 1-2 (2024): 147–51. http://dx.doi.org/10.59277/jef.2024.1-2.11.

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(book review) Ioan Pop-Curșeu, Ștefana Pop-Curșeu, Iconografia vrăjitoriei în arta religioasă românească. Eseu de antropologie vizuală [Witchcraft Iconography in the Romanian Religious Art. A Visual Anthropology Essay], Cluj-Napoca: Școala Ardeleană, București: Eikon, 2020, 369 p, ISBN 978-606-797-562-8 (Școala Ardeleană), 978-606-49-0324-2 (Eikon)

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Eremicheva, G. V. "Religious Searching and New Religious Organizations." Anthropology & Archeology of Eurasia 47, no. 4 (2009): 9–34. http://dx.doi.org/10.2753/aae1061-1959470401.

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Балашова, Иpинa Г. "К вопросу о формировании и развитии антропологии религии в Кыргызстане". Studia Orientalne 1, № 1 (2012): 111–22. http://dx.doi.org/10.15804/so2012105.

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The article describes in a concise manner the origin and development of anthropology of religion in the global scale and its beginnings in Kyrgyzstan. Three periods of Kyrgyzstan’s history are represented in the research: the pre-revolution era, the Soviet and the contemporary times. An emphasis was put on the unique challenges that each of these periods poses to religious studies. The article analyses one of the major aspects of anthropology of religion – searching for cultural relics of the ancient cults in the contemporary religious trends. The author presents the research methodology that

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Filary, Magdalena. "Artur Rega: „Omul în lumea simbolurilor. Antropologia filozofică a lui Mircea Eliade” / Artur Rega: "Man in the World of Symbols. Philosophical Anthropology of Mircea Eliade"." Swedish Journal of Romanian Studies 1, no. 1 (2018): 179–83. http://dx.doi.org/10.35824/sjrs.v1i1.17370.

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The Polish exegesis of Mircea Eliade's work has grown after 1989 through monographs and studies devoted entirely to hermeneutics that the historian and phenomenologist of religions imposes on the sciences dealing with the study of sacredness, of religious phenomena and related symbolism. The book Man in the Symbol World. Philosophical Anthropology of Mircea Eliade by Artur Rega is among them.

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Alava, Henni, Morgan Clarke, and Alessandro Gusman. "Introduction to the special issue." Suomen Antropologi: Journal of the Finnish Anthropological Society 46, no. 3 (2022): 6–15. http://dx.doi.org/10.30676/jfas.124754.

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Rules are a crucial part of much religious thought and practice. Their importance or insignificance, their strictness or laxness, and their rigidity or flexibility in the face of change are constant themes of debate, both within and outside religious communities. Yet they have arguably not been given the attention they deserve within recent anthropology. Since the rise of practice theory, rules have more often been considered something to look past in the search for agency. Where the new anthropology of ethics has addressed religious orthopraxy, it has largely been through the lens of the cult

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Kornilov, Yu A. "РЕЛИГИОЗНО-ФИЛОСОФСКАЯ АНТРОПОЛОГИЯ МОСКОВСКОЙ ШКОЛЫ ДУХОВНО-АКАДЕМИЧЕСКОГО ТЕИЗМА". HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 2, № 18 (2021): 152–56. http://dx.doi.org/10.31079/1992-2868-2021-18-2-152-156.

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On the basis of manuscripts of thesis and Candidate's dissertation of Moscow theological schools, the peculiarity of the reaction of their representatives when constructing their own models of religious and philosophical anthropology is presented. The essence of the view of Moscow philosophers-theists on the change in the role and place of man in nature and society is revealed. The physical and mental capabilities and abilities of a person are analyzed, while maintaining the basic principles of biblical and Christian anthropology

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