Anthropology 221: Cultural Anthropology
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How Ritual Made Us Human Matt J. Rossano Department of Psychology
How ritual made us human Matt J. Rossano Department of Psychology Southeastern Louisiana University Hammond, LA 70402 USA Email: [email protected] ORCID ID: 0000-0002-1484-1105 Abstract This chapter argues that ritual made us human, and it is because of ritual that we (and not some other hominin) are Earth’s dominant species. The argument rests on the following propositions: (1) Humans are unique in their cooperative abilities (more clearly so than our rational abilities). (2) Cooperative communities are constructed using costly rituals. (3) Supernatural belief provided the motivation and the individual fitness advantage necessary for humans to engage in costly rituals, and (4) archaeological evidences indicates that Homo sapiens engaged in higher- cost ritual activity than other hominins (specifically, Neanderthals). It was the communal cooperative advantage, constructed using costly rituals, that gave Homo sapiens the decisive edge over other hominins as they spread across the globe. Keywords: cooperation, costly ritual, group competition, Homo sapiens, Neanderthals, ritualized behavior, supernatural belief, synchronized movement.> Author bio: Matt Rossano is Professor of Psychology at Southeastern Louisiana University where he studies the evolution of ritual, religion, and cooperation. His books include: Supernatural selection: How religion evolved (Oxford) and Mortal rituals (Columbia University Press). 1 Sergio Catalan could be forgiven for being wary. As he checked on some cattle at the foothills of the Andes mountains, he spotted two scraggly-haired, emaciated ‘mountain men’ frantically waving at him from across the Rio Azufre. The rushing current made it impossible to hear them, but their desperation was obvious. Who were these men? Bandits? Drug dealers? Revolutionaries on the run from the Army? As one of them drew nearer to the river bank, his eyes locked with Catalan. -
ECOMYSTICISM: MATERIALISM and MYSTICISM in AMERICAN NATURE WRITING by DAVID TAGNANI a Dissertation Submitted in Partial Fulfill
ECOMYSTICISM: MATERIALISM AND MYSTICISM IN AMERICAN NATURE WRITING By DAVID TAGNANI A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY WASHINGTON STATE UNIVERSITY Department of English MAY 2015 © Copyright by DAVID TAGNANI, 2015 All Rights Reserved © Copyright by DAVID TAGNANI, 2015 All Rights Reserved ii To the Faculty of Washington State University: The members of the Committee appointed to examine the dissertation of DAVID TAGNANI find it satisfactory and recommend that it be accepted. ___________________________________________ Christopher Arigo, Ph.D., Chair ___________________________________________ Donna Campbell, Ph.D. ___________________________________________ Jon Hegglund, Ph.D. iii ACKNOWLEDGEMENTS I wish to thank my committee members for their hard work guiding and encouraging this project. Chris Arigo’s passion for the subject and familiarity with arcane source material were invaluable in pushing me forward. Donna Campbell’s challenging questions and encyclopedic knowledge helped shore up weak points throughout. Jon Hegglund has my gratitude for agreeing to join this committee at the last minute. Former committee member Augusta Rohrbach also deserves acknowledgement, as her hard work led to significant restructuring and important theoretical insights. Finally, this project would have been impossible without my wife Angela, who worked hard to ensure I had the time and space to complete this project. iv ECOMYSTICISM: MATERIALISM AND MYSTICISM IN AMERICAN NATURE WRITING Abstract by David Tagnani, Ph.D. Washington State University May 2015 Chair: Christopher Arigo This dissertation investigates the ways in which a theory of material mysticism can help us understand and synthesize two important trends in the American nature writing—mysticism and materialism. -
Theories of God: Explanatory Coherence in Religious Cognition
RESEARCH ARTICLE Theories of God: Explanatory coherence in religious cognition Andrew ShtulmanID*, Max Rattner Department of Psychology, Occidental College, Los Angeles, California, United States of America * [email protected] Abstract Representations of God in art, literature, and discourse range from the highly anthropomor- a1111111111 phic to the highly abstract. The present study explored whether people who endorse anthro- a1111111111 pomorphic God concepts hold different religious beliefs and engage in different religious a1111111111 practices than those who endorse abstract concepts. Adults of various religious affiliations a1111111111 (n = 275) completed a questionnaire that probed their beliefs about God, angels, Satan, a1111111111 Heaven, Hell, cosmogenesis, anthropogenesis, human suffering, and human misdeeds, as well as their experiences regarding prayer, worship, and religious development. Responses to the questionnaire were analyzed by how strongly participants anthropomorphized God in a property-attribution task. Overall, the more participants anthropomorphized God, the more OPEN ACCESS concretely they interpreted religious ideas, importing their understanding of human affairs Citation: Shtulman A, Rattner M (2018) Theories into their understanding of divine affairs. These findings suggest not only that individuals of God: Explanatory coherence in religious vary greatly in how they interpret the same religious ideas but also that those interpretations cognition. PLoS ONE 13(12): e0209758. https:// doi.org/10.1371/journal.pone.0209758 cohere along a concrete-to-abstract dimension, anchored on the concrete side by our every- day notions of people. Editor: Alex Mesoudi, University of Exeter, UNITED KINGDOM Received: June 21, 2018 Accepted: December 11, 2018 Published: December 26, 2018 Introduction Copyright: © 2018 Shtulman, Rattner. This is an Most people in most cultures believe in the existence of supernatural beings and other super- open access article distributed under the terms of natural concepts [1±2]. -
(Dr. Cuevas) REL1300-01: Introduction to World Religions
HUM 2937-02 (Honors): Magic & The Supernatural in the Asian World (Dr. Cuevas) This seminar offers a comparative study of the forms and functions of magic, supernatural beliefs, and associated rituals in various societies across Asia, including especially India, Tibet, China, and Japan. Emphasis will be on understanding such beliefs and practices within specific Asian social and historical contexts and broad comparisons with Western conceptions to derive critical insights into the significance of religious beliefs and practices in human life. In addition, sustained focus will be on the wide variety of academic approaches to magic as a cross-cultural category and the problematic distinction between the categories "magic" and "religion." Key questions addressed throughout the course include the following: What is magic? What does magic mean? What does magic do? Is magic distinct from religion? Is magic natural or supernatural? Why do people believe in magic? What is the role of magic in society? The course will run on a seminar format with active and in-depth discussion of readings and intensive individual writing assignments. REL1300-01: Introduction to World Religions (Mark Canter) “Introduction to World Religions” surveys the major religious traditions of the world, with attention to their origins, principle beliefs and practices. The course will have achieved its purpose if you complete the semester with a working knowledge of the world’s main religions, and an appreciation for the pluralistic spiritual views of humanity. REL1300-02, 03, & 06: Introduction to World Religions (Todd Brenneman) A survey of the major living religious traditions of the world, with attention to their origins in the ancient world and their classic beliefs and practices. -
Why Is the Philosophy of Religion Important?
1 Why is the Philosophy of Religion Important? Religion — whether we are theists, deists, atheists, gnostics, agnostics, Jews, Christians, Muslims, Hindus, Buddhists, Taoists, Confucians, Shintoists, Zoroastrians, animists, polytheists, pagans, Wiccans, secular humanists, Marxists, or cult devotees — is a matter of ultimate concern. Everything we are and do finally de- pends upon such questions as whether there is a God, whether we continue to exist after death, whether any God is active in human history, and whether human ethical relations have spiritual or supernatural dimensions. If God is real, then this is a different world than it would be if God were not real. The basic human need that probably exists for some sort of salvation, deliverance, release, liberation, pacification, or whatever it may be called, seems to be among the main foundations of all reli- gion. There may also be a basic human need for mystery, wonder, fear of the sacred, romantic worship of the inexplicable, awe in the presence of the completely different, or emotional response to the “numinous,” which is the topic of The Idea of the Holy by German theologian Rudolf Otto (1869-1937) and The Sacred and the Pro- fane by Romanian philosopher and anthropologist of religion Mir- cea Eliade (1907-1986). This need also may be a foundation of reli- gion. Yet doubt exists that humans feel any general need for mys- tery. On the contrary, the human need to solve mysteries seems to be more basic than any need to have mysteries. For example, mytho- logy in all known cultures has arisen from either the need or the de- sire to provide explanations for certain types of occurrences, either natural or interpersonal, and thus to attempt to do away with those mysteries. -
ANT 333 Anthropology of Religion 1
ANT 333 Anthropology of Religion Tuesday/Thursday 12:30 – 1:45 Candelaria 0065 Section 001 Spring 2013 Instructor: Dr. Sally McBeth Office Hours: Mon 2:00 – 5:00 Candelaria 2200 Tues 11-12 – 2-3 (970) 351-1746 Thurs 11-12 – 2-3 [email protected] or by appointment Blair Mueller (TA) [email protected] Texts (Required): God Is Not One (2010) by Stephen Prothero (2 copies on reserve at Michener) Holy Ghost Girl (2011) by Donna Johnson E-Reserve Readings Required: listed in order of due date (see syllabus) Scanned in Weekly BB Folders “On the Origin of Religion” (Elizabeth Culotta) “On the Origin of Art and Symbolism” (Michael Balter) “Genesis “ “P’An Ku” “Bumba” “Emergence” “World on Turtle’s Back” “Amma and Nummu Prepare the World” “The Letter” (Shadi Eskandani) “Aztec Sacrifice” (Bernardino de Sahagún) “Mother Cow” (Marvin Harris) “A Buddhist Perspective on Nonviolence” (Sulak Sivaraksa) DSS Statement: Students with disabilities: Any student requesting disability accommodation for this class must inform the instructor by giving appropriate notice. Students are encouraged to contact Disability Support Services at UNC: 970-351-2289 to certify documentation of disability and to ensure that appropriate accommodations are implemented in a timely manner. Catalogue Description: Topics in Cultural Anthropology: Study of a global theme (art, religion, etc.) as represented in a variety of subsistence technologies and/or world cultures. Repeatable under different sub-titles. Course Description: Anthropology of Religion. This class is designed to challenge your assumptions about what religion is. I hope that you will encounter the ‘Other’ and interrogate the familiar. -
Laura Stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion
laura stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion Studia Fennica Folkloristica The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engaged in publishing operations. It nowadays publishes literature in the fields of ethnology and folkloristics, linguistics, literary research and cultural history. The first volume of the Studia Fennica series appeared in 1933. Since 1992, the series has been divided into three thematic subseries: Ethnologica, Folkloristica and Linguistica. Two additional subseries were formed in 2002, Historica and Litteraria. The subseries Anthropologica was formed in 2007. In addition to its publishing activities, the Finnish Literature Society maintains research activities and infrastructures, an archive containing folklore and literary collections, a research library and promotes Finnish literature abroad. Studia fennica editorial board Anna-Leena Siikala Rauno Endén Teppo Korhonen Pentti Leino Auli Viikari Kristiina Näyhö Editorial Office SKS P.O. Box 259 FI-00171 Helsinki www.finlit.fi Laura Stark Peasants, Pilgrims, and Sacred Promises Ritual and the Supernatural in Orthodox Karelian Folk Religion Finnish Literature Society • Helsinki 3 Studia Fennica Folkloristica 11 The publication has undergone a peer review. The open access publication of this volume has received part funding via Helsinki University Library. © 2002 Laura Stark and SKS License CC-BY-NC-ND 4.0 International. A digital edition of a printed book first published in 2002 by the Finnish Literature Society. Cover Design: Timo Numminen EPUB: eLibris Media Oy ISBN 978-951-746-366-9 (Print) ISBN 978-951-746-578-6 (PDF) ISBN 978-952-222-766-9 (EPUB) ISSN 0085-6835 (Studia Fennica) ISSN 1235-1946 (Studia Fennica Folkloristica) DOI: http://dx.doi.org/10.21435/sff.11 This work is licensed under a Creative Commons CC-BY-NC-ND 4.0 International License. -
Religious Fundamentalism in Eight Muslim‐
JOURNAL for the SCIENTIFIC STUDY of RELIGION Religious Fundamentalism in Eight Muslim-Majority Countries: Reconceptualization and Assessment MANSOOR MOADDEL STUART A. KARABENICK Department of Sociology Combined Program in Education and Psychology University of Maryland University of Michigan To capture the common features of diverse fundamentalist movements, overcome etymological variability, and assess predictors, religious fundamentalism is conceptualized as a set of beliefs about and attitudes toward religion, expressed in a disciplinarian deity, literalism, exclusivity, and intolerance. Evidence from representative samples of over 23,000 adults in Egypt, Iraq, Jordan, Lebanon, Pakistan, Saudi Arabia, Tunisia, and Turkey supports the conclusion that fundamentalism is stronger in countries where religious liberty is lower, religion less fractionalized, state structure less fragmented, regulation of religion greater, and the national context less globalized. Among individuals within countries, fundamentalism is linked to religiosity, confidence in religious institutions, belief in religious modernity, belief in conspiracies, xenophobia, fatalism, weaker liberal values, trust in family and friends, reliance on less diverse information sources, lower socioeconomic status, and membership in an ethnic majority or dominant religion/sect. We discuss implications of these findings for understanding fundamentalism and the need for further research. Keywords: fundamentalism, Islam, Christianity, Sunni, Shia, Muslim-majority countries. INTRODUCTION -
ABSTRACT the Women of Supernatural: More Than
ABSTRACT The Women of Supernatural: More than Stereotypes Miranda B. Leddy, M.A. Mentor: Mia Moody-Ramirez, Ph.D. This critical discourse analysis of the American horror television show, Supernatural, uses a gender perspective to assess the stereotypes and female characters in the popular series. As part of this study 34 episodes of Supernatural and 19 female characters were analyzed. Findings indicate that while the target audience for Supernatural is women, the show tends to portray them in traditional, feminine, and horror genre stereotypes. The purpose of this thesis is twofold: 1) to provide a description of the types of female characters prevalent in the early seasons of Supernatural including mother-figures, victims, and monsters, and 2) to describe the changes that take place in the later seasons when the female characters no longer fit into feminine or horror stereotypes. Findings indicate that female characters of Supernatural have evolved throughout the seasons of the show and are more than just background characters in need of rescue. These findings are important because they illustrate that representations of women in television are not always based on stereotypes, and that the horror genre is evolving and beginning to depict strong female characters that are brave, intellectual leaders instead of victims being rescued by men. The female audience will be exposed to a more accurate portrayal of women to which they can relate and be inspired. Copyright © 2014 by Miranda B. Leddy All rights reserved TABLE OF CONTENTS Tables -
Cognitive Biases Explain Religious Belief, Paranormal Belief, and Belief in Life’S Purpose ⇑ Aiyana K
Cognition 129 (2013) 379–391 Contents lists available at ScienceDirect Cognition journal homepage: www.elsevier.com/locate/COGNIT Cognitive biases explain religious belief, paranormal belief, and belief in life’s purpose ⇑ Aiyana K. Willard , Ara Norenzayan 1 Department of Psychology, The University of British Columbia, 2136 West Mall, Vancouver, BC V6T 1Z4, Canada article info abstract Article history: Cognitive theories of religion have postulated several cognitive biases that predispose Received 4 March 2013 human minds towards religious belief. However, to date, these hypotheses have not been Revised 25 July 2013 tested simultaneously and in relation to each other, using an individual difference Accepted 27 July 2013 approach. We used a path model to assess the extent to which several interacting cognitive tendencies, namely mentalizing, mind body dualism, teleological thinking, and anthropo- morphism, as well as cultural exposure to religion, predict belief in God, paranormal beliefs Keywords: and belief in life’s purpose. Our model, based on two independent samples (N = 492 and Religion N = 920) found that the previously known relationship between mentalizing and belief is Cognitive biases Paranormal belief mediated by individual differences in dualism, and to a lesser extent by teleological think- Purpose ing. Anthropomorphism was unrelated to religious belief, but was related to paranormal belief. Cultural exposure to religion (mostly Christianity) was negatively related to anthro- pomorphism, and was unrelated to any of the other cognitive tendencies. These patterns were robust for both men and women, and across at least two ethnic identifications. The data were most consistent with a path model suggesting that mentalizing comes first, which leads to dualism and teleology, which in turn lead to religious, paranormal, and life’s-purpose beliefs. -
Theology of Supernatural
religions Article Theology of Supernatural Pavel Nosachev School of Philosophy and Cultural Studies, HSE University, 101000 Moscow, Russia; [email protected] Received: 15 October 2020; Accepted: 1 December 2020; Published: 4 December 2020 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. -
Introduction Godless People, Doubt, and Atheism
IntroductIon Godless People, Doubt, and Atheism Ruy Llera Blanes and Galina Oustinova-Stjepanovic Abstract: In the introduction to this special issue, we set the agenda for researching the aspirations and practices of godless people who seek to thin out religion in their daily lives. We reflect on why processes of disengagement from religion have not been adequately researched in anthropology. Locating this issue’s articles in the anthropological literature on doubt and atheism, we argue for the importance of a com- parative investigation to analyze people’s reluctance to pursue religion. Keywords: atheism, disbelief, disengagement from religion, doubt, god- less people, non-religion, unbelief Being Godless In the current climate of false prophecies of secularism and numerous theories of the resurgence of religions, it is rather unusual to study a way of disengag- ing from religion. A bulk of recent ethnographies tell stories about technologies of self and the adept cultivation of religious dispositions (Mahmood 2005), learning to discern God (Luhrmann 2007), and enacting divine presences in physical rituals, speech acts, dream visions, or materials (Engelke 2007). Ritu- als of presencing the transcendent, the divine, or the immaterial (e.g., Orsi 2005) and well-rehearsed arguments about the resilience of religious spiritu- alities in politics (Bubandt and van Beek 2012) seem to be the order of the day. Building on the growing interest in researching how people demarcate the boundaries of religion and what falls outside (Engelke 2012b, 2014), this special issue suggests that ‘being godless’ is an important empirical reality that encompasses processes, aspirations, and practices that purposefully or inad- vertently lead to the attenuation of one’s religious life.