Log in

Relevant bibliographies by topics / Religious bricolage / Journal articles

To see the other types of publications on this topic, follow the link: Religious bricolage.

Journal articles on the topic 'Religious bricolage'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Religious bricolage.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Williams, Corey L. "Chrislam, Accommodation and the Politics of Religious Bricolage in Nigeria." Studies in World Christianity 25, no. 1 (April 2019): 5–28. http://dx.doi.org/10.3366/swc.2019.0239.

Full text

Abstract:

This article provides an ethnographic exploration of a new religious movement in Nigeria that often goes by the name ‘Chrislam’. With a particular focus on the Ogbomoso Society of Chrislam, the article documents the group's origins and practices, as well as its public reception. Founded on a claimed vision from God in 2005, the group teaches that Christianity, Islam and African Indigenous Religions come from the same source and should be reunited into a single religious movement. Core to their understanding is what they call ‘a spirit of accommodation’, which provides a divine directive to exceed mere tolerance or coexistence and combine these religions under one roof. With their mission of pursuing unity and commonality while dispelling differences, the group manages to creatively embed multiple complex religious traditions into their belief structures, liturgical practices and ritual ceremonies, in what can be described as a religious bricolage. Despite the group's intention to promote peace and unity and act as a counterpoint to violent movements such as Boko Haram, the Ogbomoso Society of Chrislam finds itself at the centre of an ongoing debate about the politics of religious bricolage and the resulting cultural limits of acceptable forms of religious entanglements.

APA, Harvard, Vancouver, ISO, and other styles

2

Altglas, Véronique. "Exotisme religieux et bricolage." Archives de sciences sociales des religions, no. 167 (October 20, 2014): 315–32. http://dx.doi.org/10.4000/assr.26229.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Kingsbury, Kate, and R. Andrew Chesnut. "Syncretic Santa Muerte: Holy Death and Religious Bricolage." Religions 12, no. 3 (March 21, 2021): 220. http://dx.doi.org/10.3390/rel12030220.

Full text

Abstract:

In this article, we trace the syncretic origins and development of the new religious movement centered on the Mexican folk saint of death, Santa Muerte. We explore how she was born of the syncretic association of the Spanish Catholic Grim Reapress and Pre-Columbian Indigenous thanatologies in the colonial era. Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities. We also demonstrate how across time the liminal power of death as a supernatural female figure has proved especially appealing to marginalized socioeconomic groups.

APA, Harvard, Vancouver, ISO, and other styles

4

Cohen, Signe. "A Postmodern Wizard: The Religious Bricolage of theHarry PotterSeries." Journal of Religion and Popular Culture 28, no. 1 (September 2016): 54–66. http://dx.doi.org/10.3138/jrpc.28.1.3426.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Altglas, Véronique. "‘Bricolage’: reclaiming a conceptual tool." Culture and Religion 15, no. 4 (October 30, 2014): 474–93. http://dx.doi.org/10.1080/14755610.2014.984235.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Mary, André. "En finir avec le bricolage … ?" Archives de sciences sociales des religions, no. 116 (October 2, 2001): 27–30. http://dx.doi.org/10.4000/assr.494.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Coon, Lynda. "Collecting the Desert in the Carolingian West." Church History and Religious Culture 86, no. 1 (2006): 135–62. http://dx.doi.org/10.1163/187124106778787042.

Full text

Abstract:

AbstractThe Egyptian desert summoned for its early medieval progeny memories of a past age of superhuman askêsis that posed a challenge to Carolingian attempts at Benedictine hegemony. In response, the architects of ninth-century monastic reform labored to present their votaries with a carefully controlled memory of the Egyptian past, and they did so through a propagandistic aesthetic of literary, visual, and ritual "bricolage." Jaś Elsner defines this aesthetic of bricolage as an artistic form based on symbolic ownership of the past through the display of ancient spolia on contemporary monuments (e.g., the sculptured reliefs collected from past, imperial regimes and exhibited as spolia on the Arch of Constantine) or the layering of present-day texts with past literary forms (e.g., Christian typological exegesis of Hebrew Scripture). Similarly, for the Carolingians, who also ventured into the artistic realm of bricolage, collecting, embodying, and displaying were methods of exerting control over the past.

APA, Harvard, Vancouver, ISO, and other styles

8

Saroglou, Vassilis. "Religious Bricolage as a Psychological Reality: Limits, Structures and Dynamics." Social Compass 53, no. 1 (March 2006): 109–15. http://dx.doi.org/10.1177/0037768606061581.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Christians, Louis-Léon. "Religious Bricolage in a Legal Perspective between Aporia and Inescapability." Social Compass 53, no. 1 (March 2006): 117–23. http://dx.doi.org/10.1177/0037768606061582.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Freathy, Rob, Jonathan Doney, Giles Freathy, Karen Walshe, and Geoff Teece. "Pedagogical Bricoleurs and Bricolage Researchers: The case of Religious Education." British Journal of Educational Studies 65, no. 4 (June 23, 2017): 425–43. http://dx.doi.org/10.1080/00071005.2017.1343454.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Lang Hearlson, Christiane. "Theological Imagination in a Throwaway Society: Contending with Waste." Theology Today 78, no. 2 (July 2021): 158–69. http://dx.doi.org/10.1177/00405736211004871.

Full text

Abstract:

This article treats the topic of consumer waste by beginning with a contemporary story that illustrates the reality and complex dynamics of throwaway culture. Noting the dynamic quality of waste, it offers a brief review of the development of throwaway society. Beginning in a preindustrial world in which the battle against “moth and rust” required habits of reuse and repair, or what cultural historian Susan Strasser refers to as bricolage, it then traces changes in “natural” and “temporal” imaginaries, as well as economic and technological factors, that rendered obsolete the cultural skills and imaginative capacities of bricolage. Having argued that forgetting and loss of imagination are key to waste-making, it offers two Christian responses that schools and faith communities might practice: “material anamnesis” and “redemptive vision.”

APA, Harvard, Vancouver, ISO, and other styles

12

Myers, Jody. "From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage." Journal of Contemporary Religion 31, no. 1 (December 20, 2015): 153–54. http://dx.doi.org/10.1080/13537903.2016.1109900.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Plancke, Carine. "Re-Envisioning Female Power." Nova Religio 23, no. 3 (February 1, 2020): 7–30. http://dx.doi.org/10.1525/nr.2020.23.3.7.

Full text

Abstract:

Bricolage, the mixing of diverse religious resources, has been highlighted as a key process in contemporary spiritualities. Since, in this process, historically or culturally distant and foreign traditions are self-referentially drawn upon as representatives of a true spirituality deemed lost in the materialistic West, exoticism has further been identified as its core feature. In this article, through an in-depth ethnographic study, I examine operations of bricolage and exoticism in spiritual women workshops in North Western Europe that focused on the trope of the “wild woman.” In particular, I highlight the transformational power of these retreats in reference to Michael Taussig’s notion of mimesis as a sensuous embodiment of imagined otherness. I argue that, through enacting wildness in their bodies, the participants were overtaken by their own—historically determined—imaginations of primitiveness and naturalness, which not only created new visions of the feminine and female power, but also led to important life changes.

APA, Harvard, Vancouver, ISO, and other styles

14

Bernand, Carmen, Stefania Capone, Frédéric Lenoir, and Françoise Champion. "Regards croisés sur le bricolage et le syncrétisme*." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 61–66. http://dx.doi.org/10.4000/assr.20727.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Gauthier, François. "Véronique Altglas, From Yoga to Kabbala. Religious exoticism and the logics of bricolage." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 247–50. http://dx.doi.org/10.4000/assr.48367.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Stoeber, Michael. "Theopoetics as Response to Suffering: the Visual Art of Käthe Kollwitz in the Reformation of Practical Theodicy." International Journal of Practical Theology 23, no. 1 (February 28, 2019): 24–38. http://dx.doi.org/10.1515/ijpt-2018-0032.

Full text

Abstract:

Abstract This article responds to Heather Walton’s impassioned call to form and reform practical theology via bricolage in the creative arts. It illustrates the epiphanic role of the visual art of Käthe Kollwitz (1867–1945) in transforming suffering. Following a brief outline of Kollwitz’s life, the paper explores the theopoetic power of her art in relation to practical theodicy: in terms of its social activist dynamics, deeply compassionate context, sanctifying and consoling powers, and numinous-mystical affections.

APA, Harvard, Vancouver, ISO, and other styles

17

Haule, John R. "Integrating Psychology and Theology with Bricolage: A Response to Griffin." Journal of Psychology and Theology 14, no. 4 (December 1986): 278–81. http://dx.doi.org/10.1177/009164718601400402.

Full text

Abstract:

Although the writings of C.G. Jung may very well inspire an adequate integration of psychology and theology, they do not provide it ready-made. This is due to three characteristics of Jung the writer and commentator–-that he was a bricoleur, an alchemist, and a therapist This is to say, he put together in handyman fashion (bricoleur) imagistic impressions of his work in the laboratory (alchemist) which was his consulting room (therapist). Because Jung was sensitive to the problem of modernism in his own experience and in that of his patients, his writings amount to a “bricolage” lying somewhere between the contemporary individual's inchoate longings and the integration of psychology and theology which is yet to be articulated.

APA, Harvard, Vancouver, ISO, and other styles

18

Urban, Hugh B. "The Occult Roots of Scientology?" Nova Religio 15, no. 3 (February 1, 2012): 91–116. http://dx.doi.org/10.1525/nr.2012.15.3.91.

Full text

Abstract:

The Church of Scientology remains one of the most controversial and poorly understood new religious movements to emerge in the last century. And among the most controversial questions in the early history of the Church is L. Ron Hubbard's involvement in the ritual magic of Aleister Crowley and the possible role of occultism in the development of Scientology. While some critics argue that Crowley's magic lies at the very heart of Scientology, most scholars have dismissed any connection between the Church and occultism. This article examines all of the available historical material, ranging from Hubbard's personal writings, to correspondence between Crowley and his American students, to the first Scientology lectures of the 1950s. Crowley's occult ideas, I argue, do in fact represent one—but only one—element in the rich, eclectic bricolage that became the early Church of Scientology; but these occult elements are also mixed together with themes drawn from Eastern religions, science fiction, pop psychology, and Hubbard's own fertile imagination.

APA, Harvard, Vancouver, ISO, and other styles

19

Dorman, Jacob S. ""I Saw You Disappear with My Own Eyes": Hidden Transcripts of New York Black Israelite Bricolage." Nova Religio 11, no. 1 (August 1, 2007): 61–83. http://dx.doi.org/10.1525/nr.2007.11.1.61.

Full text

Abstract:

To date, scholars have tended to view Black Israelites as mercenary, derivative, or imitative. However, this microhistorical reading of the public, partial, and hidden transcripts of New York Rabbi Wentworth Arthur Matthew's beliefs and ritual practices demonstrates that Black Israelites did not simply imitate Jews, but rather they were bricoleurs who constructed a polycultural religion that creatively reworked threads from religious faiths, secret societies, and magical grimoires. Black Israelite religious identity was imagined and performed in sidewalk lectures and in Marcus Garvey's Liberty Hall; it was embodied through Caribbean pageants, and acted out in parades. Black Israelism was lived through secret Spiritualist and Kabbalistic rituals, and taught openly through Sunday Schools and Masonic affiliates. Finally, it was an identity that was formed and performed in a mixture of Sanctified and Judaic rites. Print culture, performance, and complex social networks were all important to the imagination and realization of this new Israelite religious identity. Recognizing the subversive quality of this bricolage and the complexity of its partial and hidden transcripts belies attempts to exclude esoteric African American new religious movements from the categories of protest religion and black religion. When one combines the study of Black Israelism with similar studies of African American NRM's of the 1920s, it is possible to appreciate a remarkable wave of overlapping esoteric religious creativity that accompanied the much more famous artistic creativity of the Harlem Renaissance.

APA, Harvard, Vancouver, ISO, and other styles

20

Campanha, Vitor. "The articulation between evolutionism and creationism in New Religious Movements: Two South American case studies." Religiones y religiosidades en América Latina, no. 26 (December 31, 2020): 179–94. http://dx.doi.org/10.36551/2081-1160.2020.26.179-194.

Full text

Abstract:

The purpose of this article is to demonstrate how certain religious perspectives present nuances between the concepts of creation and evolution. Although public debate characterizes them as polarized concepts, it is important to understand how contemporary religious expressions resignify them and create arrangements in which biological evolution and creation by the intervention of higher beings are presented in a continuum. It begins with a brief introduction on the relations and reframing of Science concepts in the New Religious Movements along with New Age thinking. Then we have two examples which allows us to analyze this evolution-creation synthesis. First, I will present a South American New Religious Movement that promotes bricolage between the New Age, Roman Catholicism and contacts with extraterrestrials. Then, I will analyze the thoughts of a Brazilian medium who disseminates lectures along with the channeling of ETs in videos on the internet, mixing the elements of ufology with cosmologies of Brazilian religions such as Kardecist spiritism and Umbanda. These two examples share the idea of the intervention of extraterrestrial or superior beings in human evolution, thus, articulating the concepts of evolution and creation. Therefore, in these arrangements it is possible to observe an inseparability between spiritual and material, evolution and creation or biological and spiritual evolution.

APA, Harvard, Vancouver, ISO, and other styles

21

McCloud, Sean. "Everything Blended: Engaging Combinations, Appropriations, Bricolage, and Syncretisms in Our Teaching and Research." Implicit Religion 21, no. 4 (June 4, 2019): 362–82. http://dx.doi.org/10.1558/imre.36284.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Lucia, Amanda. "Review: From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage by Véronique Altglas." Nova Religio 20, no. 1 (August 1, 2016): 134–35. http://dx.doi.org/10.1525/novo.2016.20.1.134.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Mary, André. "Métissage and Bricolage in the Making of African Christian Identities." Social Compass 52, no. 3 (September 2005): 281–94. http://dx.doi.org/10.1177/0037768605055647.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Robinson, Rowena. "Negotiating Traditions: Popular Christianity in India." Asian Journal of Social Science 37, no. 1 (2009): 29–54. http://dx.doi.org/10.1163/156853109x385385.

Full text

Abstract:

AbstractThis paper will look at converted Christian communities on the Indian subcontinent and the emergent rich bricolage of religious traditions. A narrative of Indian Christianity takes us almost imperceptibly into the realm of cultural convergence and communication. While the concepts of 'syncretism' or 'composite culture' have framed many discussions regarding this interaction, newer perspectives have begun to emerge. Syncretism sometimes implies the harmonious interaction of different religious traditions, while ethnographies bring up a far more complicated picture of contestation and struggle. We also need to look closely at patterns of religious interaction and engagement. Christianity may take from Hinduism, but this is not always the case. Sometimes both Christianity and Hinduism simultaneously engage with a different religious and cultural environment. Processes are more complex than they at first sight appear and, as this paper will attempt to show, some amount of historicisation is essential when understanding the ways in which they work.

APA, Harvard, Vancouver, ISO, and other styles

25

Servais, Olivier. "Résistance et conversion des Anishinaabeg au christianisme: bricolage, rupture ou coupure?" Social Compass 52, no. 3 (September 2005): 331–36. http://dx.doi.org/10.1177/0037768605055651.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Walton, Heather. "A Theopoetics of Practice: Re-forming in Practical Theology." International Journal of Practical Theology 23, no. 1 (February 28, 2019): 3–23. http://dx.doi.org/10.1515/ijpt-2018-0033.

Full text

Abstract:

Abstract This article articulates a challenge to discern what form theopoetics might take within practical theology and, further, to engage with the construction of modes of theopoetic making appropriate to the discipline. To date there has been little conceptual engagement with theopoetics by practical theologians. In order to begin to address this lack Catherine Keller’s work is taken as indicative of the potential significance of this project. An examination of theopoetics within constructive theology highlights the necessity for practical theologians to create their own distinctive forms of theopoetical reflection honouring their disciplinary heritage. It is suggested that a ‘theopoetics of practice’ might be created in the manner of a bricolage from neglected cultural resources. The work embodies in its writing style the creative work it advocates.

APA, Harvard, Vancouver, ISO, and other styles

27

Illman, Ruth. "‘Retaining the Tradition – but with an Open Mind’ – Change and Choice in Jewish Musical Practices." Temenos - Nordic Journal of Comparative Religion 53, no. 2 (December 29, 2017): 197–218. http://dx.doi.org/10.33356/temenos.60982.

Full text

Abstract:

This article focuses on religion and change in relation to music. Its starting point is the argument that music plays a central role as a driving force for religious change, as has recently been suggested by several researchers of religion. Music is seen to comprise elements that are central to contemporary religiosity in general: participation, embodiment, experience, emotions, and creativity. This article approaches the discussion from a Jewish point of view, connecting the theoretical perspective to an ethnographic case study conducted among progressive Jews in London with special focus on music, religious practice, and change. The article outlines the ongoing discussion on religion and change by focusing on features of individualism, personal choice, and processes of bricolage, critically assessing them from an inclusive point of view, focusing on individuals as simultaneously both personal and socially as well as culturally embedded agents. The analysis highlights a visible trend among the interviewees of wanting to combine a radically liberal theology with an increasingly traditional practice. In these accounts musical practices play a pivotal yet ambiguous role as instigators and insignia of religious change. As a conclusion, insights into more ‘sonically aware religious studies’ are suggested.

APA, Harvard, Vancouver, ISO, and other styles

28

Hervieu-Léger, Danièle. "Bricolage vaut-il dissémination? Quelques réflexions sur l’opérationnalité sociologique d’une métaphore problématique." Social Compass 52, no. 3 (September 2005): 295–308. http://dx.doi.org/10.1177/0037768605058427.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Singh, Jaspal Naveel. "‘HOW MANY OF US REMEMBER 1984?’: NARRATING MASCULINITY AND MILITANCY IN THE KHALISTANI RAP BRICOLAGE." Sikh Formations 9, no. 3 (December 2013): 339–60. http://dx.doi.org/10.1080/17448727.2013.863061.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Amin, Hira. "British Muslims Navigating between Individualism and Traditional Authority." Religions 10, no. 6 (May 30, 2019): 354. http://dx.doi.org/10.3390/rel10060354.

Full text

Abstract:

According to some sociologists, one of the hallmarks of modernity is the end of ‘pre-determined’ identities and its replacement with bricolage projects in which people literally create ‘do-it-yourself’ identities. This has also significantly impacted the religious sphere, where it has been argued that traditional authorities are constantly undermined by individualistic cultures, print media, rising literacy rates and, more recently, the internet. Through analysing online discussions, this article explores how some young, devout British Muslims navigate between individualism and their own personal understanding of Islam on the one hand and following traditional religious authority figures on the other. This article argues that British Muslims who are consciously trying to practise their faith are neither following traditional religious authoritative figures or institutions blindly nor fully rationalising and individualising their faith. Rather, they are involved in a complex process of choosing and self-restricting themselves to certain scholars that they believe are representative of Islam and thereafter critically engaging with the scholar and his or her verdicts by adding in their own opinions, experiences and even Islamic textual evidence. While this illustrates how religious authority is transforming in the age of new media, the persistent engagement with scholars also indicates how they still play a significant role in the shaping of Islam in Britain.

APA, Harvard, Vancouver, ISO, and other styles

31

Millán, Saúl. "Syncretism, Bricolage and Mesoamerican Religión: an Approach to a Ceremonial Dance in Huave Culture." International Journal of Latin American Religions 5, no. 1 (February 15, 2021): 64–75. http://dx.doi.org/10.1007/s41603-020-00130-2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Sutcliffe, Steven J. "Gurdjieff as a Bricoleur." International Journal for the Study of New Religions 6, no. 2 (January 20, 2016): 117–35. http://dx.doi.org/10.1558/ijsnr.v6i2.29056.

Full text

Abstract:

Several descriptions have been given to the teachings of G. I. Gurdjieff (1866?-1949), including ‘esoteric Christianity’, a herald of the ‘New Age Movement’ and a standalone system called ‘The Work’ or the ‘Fourth Way’. Scholars qualify their assessments by noting Gurdjieff’s exposure to Theosophy, Spiritualism and Hypnotism, or his background in indigenous oral culture. Nevertheless, a complex unity of ideas, constituting a whole, is usually taken to underpin Gurdjieff’s instructions, with the allure and mystique of this ‘System’ lying in the quest to uncover its source(s). As a result, the Gurdjieff movement is typically presented as sui generis, issuing from a self-contained dynamic. In contrast, taking my lead from the model of the bricoleur in Levi-Strauss, and drawing on an illustrative range of primary sources and secondary literature, I argue that Gurdjieff is better understood not as launching a new ‘system’ – complete, integrated and self-sufficient - but as drawing together a heterogenous repertoire of sources and resources through which to make a bricolage. As a result, the ‘fourth way’ has always been a ‘work in progress’.

APA, Harvard, Vancouver, ISO, and other styles

33

Casson, Ann. "The right to ‘bricolage’: Catholic pupils’ perception of their religious identity and the implications for Catholic schools in England." Journal of Beliefs & Values 32, no. 2 (August 2011): 207–18. http://dx.doi.org/10.1080/13617672.2011.600819.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Xavier, Marlon. "SUBJECTIVITY UNDER CONSUMERISM: THE TOTALIZATION OF THE SUBJECT AS A COMMODITY." Psicologia & Sociedade 28, no. 2 (August 2016): 207–16. http://dx.doi.org/10.1590/1807-03102016v28n2p207.

Full text

Abstract:

Abstract This theoretical work discusses consumerism's processes of subjectivation and their psychological consequences. Its regime is studied through its social imaginary and its totalitarian character: the discourse of advertising, as a global hegemon, absorbs all forms of discourse and signification, thereby actualizing capitalism's telos - the colonization of the Lebenswelt under a great imperative: everything must become a commodity, especially the subject. A process of totalization of subjectivity occurs under a commodification logic centered on the representation: every image must be transformed into commodity-signs. Thus the consumption imaginary appears as a totalizing ideology, functioning as archaic représentations collectives (Durkheim) and simulating a religious imaginary. It mass-produces subjectivity through participation mystique (Lévy-Bruhl) with its commodity-signs (and their fetish) and the whole imaginary. Its subject is defined as a bricolage of consumable commodity-signs, being therefore eternally fluid, performative, and ethereal. Thus it produces an anthropological mutation, the commodity-subject: a disposable, empty, thoroughly commodified self.

APA, Harvard, Vancouver, ISO, and other styles

35

Dejean, Frédéric, Bertrand Lavoie, and David Koussens. "Détournement des espaces et gestion asymétrique du religieux dans les établissements d’enseignement supérieur québécois." Studies in Religion/Sciences Religieuses 49, no. 3 (May 29, 2020): 328–46. http://dx.doi.org/10.1177/0008429820922489.

Full text

Abstract:

On a tendance à réduire les enjeux de laïcité aux seuls débats théoriques, mettant régulièrement la focale sur les systèmes normatifs et institutionnels à partir de travaux qui mobilisent les apports de la philosophie, du droit, des sciences politiques et de la sociologie. De fait, peu d’enquêtes, et cela tout particulièrement au Québec, ont tenté de documenter où et comment se vit, concrètement et au quotidien, la laïcité, alors même que les « grands » enjeux de laïcité naissent la plupart du temps dans de « petites » causes, dans de simples interactions individuelles, et se caractérisent souvent par leur dimension locale, voire même infra-locale. Inscrit dans le sillage de travaux relatifs aux conditions d’expression individuelle et collective des convictions religieuses dans les établissements d’éducation, cet article s’en distingue parce qu’il propose de les analyser à partir d’une « approche spatiale ». Il présente certains des résultats d’une recherche qualitative conduite dans 17 établissements d’enseignement supérieur (cégeps et universités) répartis sur l’ensemble du territoire québécois et ayant donné lieu à près d’une centaine d’entrevues semi-directives (95). L’article met en évidence des tensions entre une approche inclusive, soucieuse d’assurer à l’ensemble des personnes fréquentant les établissements publics des espaces accueillants et exempts de contraintes relativement à l’expression des manifestations religieuses, et une approche plus encline à un encadrement soutenu de ces mêmes manifestations, cherchant un cadre de référence et une certaine planification quant à la reconnaissance de la diversité religieuse. Cette ambivalence se traduit sur le terrain par une grande diversité des espaces religieux qui, bien souvent, se caractérisent par une forme de « bricolage » dans des interstices, des « angles morts » des établissements.

APA, Harvard, Vancouver, ISO, and other styles

36

Fidolini, Vulca. "Composer avec l’interdit religieux." Emulations - Revue de sciences sociales, no. 23 (December 15, 2017): 83–98. http://dx.doi.org/10.14428/emulations.023.007.

Full text

Abstract:

Comment le pouvoir des normes religieuses se traduit-t-il en vécu ? Comment saisir l’emprise de ces normes sur les conduites des personnes interviewées ? Ce texte essaiera de répondre à ces questions en s’appuyant sur les résultats d’une recherche menée auprès de jeunes hommes musulmans (68 au total), marocains, immigrés en Europe (France et Italie), issus de différents milieux sociaux et ayant entre 20 et 30 ans au moment de l’enquête. L’article se propose d’analyser comment les processus d’individualisation religieuse des jeunes interviewés s’imbriquent avec la production de stratégies personnalisées de bricolage des interdits sexuels. Le texte s’intéressera notamment à montrer ce que ces bricolages font aux relations entre partenaires de couple (hétérosexuels) et entre fils et parents, en perspective intra et intergénérationnelle. En s’appuyant sur les histoires de deux jeunes hommes, Rachid et Hamza, il s’agira d’analyser leurs parcours d’individualisation, religieuse et sexuelle, en introduisant la notion d’« arrangement » avec la norme – et notamment de l’interdit sexuel préconjugal selon les préceptes de l’islam.

APA, Harvard, Vancouver, ISO, and other styles

37

Norman, Alex. "Great Freedom and the Concept of Awareness." International Journal for the Study of New Religions 1, no. 2 (January 12, 2011): 161–81. http://dx.doi.org/10.1558/ijsnr.v1i2.161.

Full text

Abstract:

Great Freedom is new socio-religious movement centring on the teachings of American Candice O’Denver. It teaches that Awareness – the space of individual existence observable between thoughts and emotional responses – is the true location of individual identity for all human beings, and the beginning point for acceptance of the self. The group, which was founded in 2003, conducts meetings and short courses at which the teachings are promoted and described in detail. The group’s website (www.greatfreedom.org) also hosts many written publications, audio, and video teachings free to the public. The core of the Great Freedom teaching revolves around the explanation that the human condition is one of frustration, angst, and constant searching for psychological and emotional relief, though not because such things have become ‘uncoupled’ or ‘free floating’. Instead, Great Freedom argues that these sensations arise in the face of a lack of knowledge about the permanent comfort available in Awareness. Modern life is understood to have become saturated and overly self-improvement oriented, implying that happiness and wellbeing are states to be searched for. The realisation of the nature of Awareness is believed by the group to bring psychological relief. This belief is examined in light of David Lyon’s (2000) argument of a shift in the parameters of religious thinking and engagement towards ‘secularised’, individuated, and highly subjective modes, and that modern religiosity is bricolage in response to the postmodern fragmentation of identity. Following from this, Great Freedom is read as a response to an understanding that modern life is highly saturated, in Kenneth Gergen’s (1991) sense, and, as Anthony Giddens’ (1991) notion of a ‘project of the self’ intimates, overly self-improvement oriented.

APA, Harvard, Vancouver, ISO, and other styles

38

Laurent, Pierre-Joseph. "The Process of Bricolage Between Mythic Societies and Global Modernity: Conversion to the Assembly of God Faith in Burkina Faso." Social Compass 52, no. 3 (September 2005): 309–23. http://dx.doi.org/10.1177/0037768605055648.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Klem, Bart, and Sidharthan Maunaguru. "Insurgent Rule as Sovereign Mimicry and Mutation: Governance, Kingship, and Violence in Civil Wars." Comparative Studies in Society and History 59, no. 3 (June 7, 2017): 629–56. http://dx.doi.org/10.1017/s0010417517000196.

Full text

Abstract:

AbstractThis article uses the case of the Liberation Tigers of Tamil Eelam (LTTE) to make a conceptual argument about sovereignty. Despite its aura of natural order, sovereignty is ultimately self-referential and thus somewhat arbitrary and potentially unstable. At the heart of this unsteadiness, we posit, lies the paradox between the systematic tenets of rational governance and the capricious potential of sublime violence. Both are highly relevant to the LTTE case: the movement created de facto state institutions to mimic governance, but simultaneously deployed an elaborate transcendental register of sacrifice, meaning, and intractable power wielded by a mythical leader. To capture this paradox, we connect the literature on rebel governance with anthropological debates about divine kingship. We conceptualize sovereignty as a citational practice that involves the adaptation, imitation, and mutation of different idioms of authority: political and religious, modern and traditional, rational and mythical. Understanding sovereignty in this way debunks the idea that insurgent movements are merely lagging behind established states. As sites of mimicry, bricolage, and innovation, they transform the way sovereignty is practiced and understood, thus affecting the frame that sovereignty is.

APA, Harvard, Vancouver, ISO, and other styles

40

Goldman, Marion Sherman. "From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage. By Véronique Altglas. New York: Oxford University Press, 2014. Pp. x+393. $99.00 (cloth); $35.00 (paper)." American Journal of Sociology 121, no. 5 (March 2016): 1649–51. http://dx.doi.org/10.1086/684499.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Pokazanyeva, Anna. "From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage, by Véronique Altglas. New York: Oxford University Press, 2014. 408 pp., £64.00 (hb), £22.99 (pb). ISBN 978-0-19-999762-6 (hb), 978-0-19-999763-3 (pb)." Religions of South Asia 9, no. 3 (October 25, 2016): 365–67. http://dx.doi.org/10.1558/rosa.v9i3.32202.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Nosachev, Pavel. "Theology of Supernatural." Religions 11, no. 12 (December 4, 2020): 650. http://dx.doi.org/10.3390/rel11120650.

Full text

Abstract:

The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified evil. The ideal confirmation of this thesis is Supernatural, since it was the bricolage game with images of Christian evil that became the cornerstone of its popularity. In the 15 seasons of its existence, Supernatural, conceived as a story of two evil-hunting brothers wrapped in a collection of urban legends, has turned into a global panorama of world demonology while touching on the nature of evil, the world order, theodicy, the image of God, etc. In fact, this show creates a new demonology, angelology, and eschatology. The article states that the narrative topics of Supernatural are based on two themes, i.e., the theology of the spiritual war of the third wave of charismatic Protestantism and the occult outlooks derived from Emmanuel Swedenborg’s system. The main topic of this article is the role of monotheistic mythology in Supernatural. The author concludes that the case of Supernatural shows how the classical monotheistic narrative, in its orthodox and heterodox formats, is hugely attractive for the modern audience. A wide distribution of the occulture that has become a basis of modern mass culture and easily combines, by virtue of historical specifics of its genesis, with monotheism makes the classical monotheistic mythology more flexible and capable of meeting the audience’s different demands.

APA, Harvard, Vancouver, ISO, and other styles

43

Meintel, Deirdre. "La stabilité dans le flou." Anthropologie et Sociétés 27, no. 1 (October 2, 2003): 35–63. http://dx.doi.org/10.7202/007001ar.

Full text

Abstract:

Résumé Nous examinons la mobilité religieuse dans le spiritualisme au niveau des acteurs et au niveau symbolique, et nous abordons de ce fait le bricolage, le syncrétisme, la mobilité entre religions, ainsi qu’une individualisation des croyances et des pratiques. Les spiritualistes touchés par l’étude sont motivés beaucoup plus par la quête de sens que par le besoin ou le désir de régler des problèmes personnels ou de contacter une personne décédée. Nous arguons que certaines pratiques propres au spiritualisme traduisent des concepts assez flous d’identité individuelle. Cependant, nous constatons qu’une stabilité surprenante des affiliations et croyances se manifeste chez certains individus dans le spiritualisme. Enfin, la pluralité identitaire religieuse que nous avons remarquée chez les spiritualistes est mise en rapport avec les résultats des recherches sur l’identité qui portent sur la famille et l’ethnicité.

APA, Harvard, Vancouver, ISO, and other styles

44

Lanfranchi, Pierluigi. "Les amulettes tardo-antiques : un exemple de bricolage religieux ?" Semitica et Classica 11 (January 2018): 143–53. http://dx.doi.org/10.1484/j.sec.5.116797.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Virolle, Marie. "Raï, norme sociale et référence religieuse." Anthropologie et Sociétés 20, no. 2 (September 10, 2003): 111–28. http://dx.doi.org/10.7202/015417ar.

Full text

Abstract:

Résumé Raï, norme sociale et référence religieuse II a été souvent répété que le Raï vantait les plaisirs de l'alcool et de l'amour libre. Cela ne signifierait rien si l'on ne montrait comment ces thèmes, et d'autres, s'articulent avec le rappel des normes, notamment religieuses. Le spleen inhérent au Raï doit beaucoup de sa force d'expression à cet état psychologique du « porte-à-faux » religieux. La chanson raï présente sans fausse pudeur les contradictions entre pulsions et contraintes, entre désirs individuels et nonnes socioreligieuses, entre idéologies concurrentes. Comme l'indique le nom du genre (Raï signifie « opinion », « libre choix »), l'être humain est libre, non seulement de son choix mais aussi de ne pas choisir et de tenter de concilier l'inconciliable. Ce bricolage existentiel, ce surgissemcnt funambulesque de l'individuel se fait bien souvent par la manipulation du réfèrent religieux. Mots clés : Virolle, chanson, amour, marginalité, norme, religion, femme

APA, Harvard, Vancouver, ISO, and other styles

46

Chessel, Marie-Emmanuelle, and Denis Pelletier. "L’entreprise et les religions. Max Weber, Baby Loup et le bricolage." Entreprises et histoire 81, no. 4 (2015): 5. http://dx.doi.org/10.3917/eh.081.0005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Alencar, Gedeon Freire. "Pastores Assembleianos na Universidade: A Polissemia Assembleiana da Terceira Geração Pastoral." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 289. http://dx.doi.org/10.20890/reflexus.v8i12.244.

Full text

Abstract:

Resumo: Em termos quantitativos, a população universitária e a membresia das Assembleias de Deus são parecidas. Em 1991, os universitários eram 3.928.260 e os assembleianos 2.439.770. Em 2010, o número de universitários subiu para 12.679.010 e o de assembleianos para 12.314.410. Cresceu o numero de universitários e também o de assembleianos, inclusive de assembleianos universitários e de pastores. Quem são esses pastores assembleianos com nível superior e o que eles pensam? Foram enviados mais de mil emails para pessoas que integravam listagens de convenções, ministérios e igrejas, e também para amigos indicados por essas pessoas. Preenchidos e devolvidos, somaram 84 questionários. A primeira parte eram questões pessoais: residência, idade, sexo, estado civil, escolaridade, profissão e ministério, conversão. Além dessas questões, a pesquisa se dividiu em blocos: questões doutrinárias, institucionais, políticas e sociais. O caleidoscópio absolutamente multifacetado e plural mostra a cara dessa denominação que tem um nome único, Assembleias de Deus, mas essa pluralidade não está apenas no nome, mas também em sua natureza. Atualmente, são mais de 12 milhões de assembleianos (dados do Censo 2010), conquanto seja impossível quantificar o número de pastores/as. Desde a década de 1950, a Assembleia de Deus é a maior denominação pentecostal do país, embora diferentes entre si, distintas e, quase sempre, divergentes. Nasceram em 1911 já plurais, mas a terceira geração de pastores assembleianos leva isso ao extremo. Esse novo estamento assembleiano – pastores com curso universitário e/ou pós-graduação – é uma nova liderança: quais condutas, tendências doutrinárias e políticas é o que se pretende entender nesta pesquisa. Palavras-chave: Universitários. Pastores Assembleianos. Identidade. Bricolagem Religiosa. Assembleias de Deus. Abstract: In quantitative terms, university student population and the membership of the Assemblies of God are alike in Brazil. There were 3,928,260 university students in 1991 and 2,439,770 members in the Assemblies of God. In 2010, the number of students had risen to 12,679,010 students and to12,314,410 for members of the Assemblies of God. Both the number of university students and Assembly of God members have increased, including university students who are members or pastors from the Assemblies of God. Who are these university graduate Assembly of God pastors and what do they think? Over a thousand emails were sent to people from listings of conventions, ministries and churches, and also to friends indicated by those people; and 84 questionnaires were filled and returned. The first part of the questionnaire dealt with personal information questions: residence, age, sex, marital status, education, occupation, ministry, and conversion. Besides that, the research was divided into blocks: doctrinal, institutional, political and social issues. The multifaceted and plural kaleidoscope shows the face of this denomination that has a unique name, Assemblies of God, but this plurality isn’t only in its name, but also in its nature. There are currently more than 12 million members in the Assemblies of God (2010 Census), and it is impossible to quantify the number of ministers both male and female. Since the 1950s the Assemblies of God has accounted for the largest Pentecostal denomination in the country; and its associated churches are diverse, different, and often divergent. They were born plural in 1911, but the third generation of the Assembly pastors has taken it to the extreme. This new Assembly of God estate (ou “stratum”) makes up a new leadership. This research intends to understand the conduct, doctrinal and political trends of the current Assembly of God leadership. Keywords: University Students. Assembly of God Pastors. Identity. Religious Bricolage. Assemblies of God.

APA, Harvard, Vancouver, ISO, and other styles

48

Mary, André. "L'anthropologie au risque des religions mondiales." Anthropologie et Sociétés 24, no. 1 (September 10, 2003): 117–35. http://dx.doi.org/10.7202/015639ar.

Full text

Abstract:

Résumé RÉSUMÉ L'anthropologie au risque des religions mondiales Les entreprises religieuses transnationales qui investissent l'Afrique d'aujourd'hui substituent à la tradition orale des mythes la lettre de la Bible, au pragmatisme des rites une liturgie de la prière, aux secrets de l'initiation les témoignages de conversion, à l'éradication des sorciers la diabolisation des génies païens. L'ethnographe doit suivre des fidèles évoluant sur de multiples scènes, conjuguant l'ancrage communautaire local et les ressources d'un réseau international. Comment appréhender à la fois les campagnes d'évangélisation, les pèlerinages suscités par le prosélytisme missionnaire et la multiplication de petites églises ouvertes au bricolage liturgique et à la théologie narrative des témoignages ? Le temps est venu où les ethnologues, vieux habitués des missions et complices des grands initiés, entrent dans les églises et affrontent les risques d'une immersion dans le milieu des convertis.

APA, Harvard, Vancouver, ISO, and other styles

49

Da Silveira, Emerson José Sena, and Izabela Matos Floriano Mendonça. "Novas Tecnologias Terapêutico-Religiosas: notas sobre a apometria como técnica e campo de expressões religiosas híbridas." Revista Caminhos - Revista de Ciências da Religião 12, no. 1 (March 26, 2019): 22. http://dx.doi.org/10.18224/cam.v12i1.3026.

Full text

Abstract:

Utilização de terapias religiosas no tratamento de doenças, sempre foi alvo de discussões e conflitos dentro e fora do campo religioso brasileiro. Ampliando as polêmicas sobre as terapias de cura espíritas kardecistas, em 1965, surge dentro de um hospital espírita em Porto Alegre, a apometria, técnica de cura espiritual aberta ao sincretismo, hibridismo e bricolagem, vista por kardecistas tradicionais como não pertencente ao kardecismo. Contudo, aderida tanto pelas novas configurações do campo espírita quanto por terapeutas diversos que reinterpretando sua bases religiosas atualizam cada qual a sua maneira, fazendo que ela se configure como uma terapia espiritual alternativa.

APA, Harvard, Vancouver, ISO, and other styles

50

Almeida, Tatiane Aparecida de. "Os antropólogos e a religião. Resenha." HORIZONTE 14, no. 44 (December 29, 2016): 1679. http://dx.doi.org/10.5752/p.2175-5841.2016v14n44p1679.

Full text

Abstract:

<p>Livro</p><p>MARY, André. <strong>Os antropólogos e a religião. </strong>Trad. Lúcia Mathilde Endlich Orth. São Paulo: Ideias e Letras, 2014. ISBN 978-85-6589-369-5 </p><p>Este livro é de autoria do antropólogo francês André Mary que é também professor da EHESS, diretor de pesquisa no CNRS na França, redator-chefe da revista Archives des Sciences Sociales des Religions desde o ano de 2005 e é autor de outros livros, por exemplo, Le Bricolage Africain des Héros Chrétiens (2000), no qual o autor demonstra seus conhecimentos acadêmicos em relação à religiosidade africana. </p>

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!