BURMESE SUPERNATURALISM 1ST EDITION PDF, EPUB, EBOOK

Melford E Spiro | --- | --- | --- | 9781351530385 | --- | --- Shaman Tracks - Suggested Reading

When the king learned of their misfortune, he came to establish them as nat in two distinct localities, the Lady of the Running Waters at Maundon see Fig. The festival celebrated at Zidaw is mainly dedicated to the sister see Fig. This is probably due to the fact that, unlike in all the other cases, the sister is clearly the dominant character in the pair and she is regarded as a particularly powerful spirit on account of her mastery of sorcery. The process of the making of the nat pair originates from the fact that the sister was charged with sorcery. In this case, the efficiency expected from the cult is actually merged with the potency attributed to sorcery. While in most of the cults it is the local sources of power that are encompassed in the Buddhist Burmese kingship, here it is an outstanding source of power, sorcery. Incidentally, this exceptional source of power is also related to Shan identity. This story presents many particularities. One is the celibacy pact between the brother and sister, which appears as the converse of the incestuous theme underlying the whole pattern. The other is descent through adoption, here a conflict-prone pattern, which points to another specificity of the pattern, that is, the brother-sister pairs of tutelary spirits are necessarily infertile ones. This sets the nat apart from local tutelary spirits in other Theravada countries in Southeast Asia, which are often regarded as couples of ancestors. Although they did not belong to the official list of the Thirty-seven, they do belong to the actual cult, in which they represent Shan origin in general, beside being the guardians of the cities. Like Ko Thein Shin, they are not the objects of a cult performed by Shan people. Rather, the cult to them is performed by Burmese claiming some Shan origin. This is also true of an obscure series of pairs originating from different ethnic groups that are part of the ceremonies to the Thirty-seven, although we know almost nothing about their biographies. However, in the first cases examined, the process of Burmanization also involved the encompassment of this element into a mere territorial relationship. This is not so in the Ko Myo Shin story, which may well explain why there is no marriage with a Burmese king, but rather a pact of celibacy between the two heroes. The first, well known story deals with brothers whose special powers assisted king Anawratha in the campaign that he launched against Yunnan to seize a Buddhist relic a tooth of Buddha. Upon their return, however, the brothers were executed for neglecting the construction of a pagoda in Taungbyon, where they were subsequently settled as nat. The Taungbyon brothers are the tutelary spirits of the Taungbyon region and are also addressed a cult by Buddhists claiming Muslim ancestors. These, also endowed with great powers, became tax collectors for the Pyu king of Sri Ksetra, Duttabaung. But the king, becoming suspicions of them, caused them to get into a fight with each other, in which both subsequently died. Although these brothers belong to the group of nat that depend on Min Mahagiri the eim twin nat , or domestic nat , they are not the object of a well-developed cult of their own. Known as Lord White and Lord Brown, they have shrines in the towns of Prome and Taungdwingyi and are often represented with six arms. The heroes are the children of nat and already belong to the royal administration. But they are endowed with powers that make them useful, as well as dangerous. Although it is not stated in their stories, they apparently are twins. At the same time, they represent differences in Burmese identity, especially the Taungbyon brothers, who forgot to work on a pagoda—the reason given for their execution—and are associated with Muslims. What is involved here is no longer the integration of populations or territories, but internal power conflicts. In all these stories, the brothers have to flee their birthplace to face dangers and, then, establish together a new kingdom. But once the kingdom is founded, one of the brothers has to be eliminated. It is as if power, to be established, requires brotherhood but, once established, it can no longer be shared. They seem to concern different sociological levels. The brother-sister pattern however, is the most pervasive. Only the most representative cases of this model have been presented here. The local nat that are brothers and sisters are actually more numerous: for example, the Lords of the Royal Lake, a pair of Pyu spirits established in Prome; or the Arakanese Thek Thein brother and sister, linked to the Mahamuni image in Mandalay; not to mention the numerous anonymous brother-sister pairs from different ethnic origins. Min Mahagiri, together with his sister, is said to have been the focus of a dynastic cult for Burmese kingship. Nowadays, he is the object of a general cult as the nat protecting all Burmese households eim twin nat , as well as being the object of a local cult in the Mount Popa region. This local cult is of the same kind as the cults of most of the nat linked to the Thirty-seven pantheon that have been referred to. These stories also tell us that the institution of the local cults to the nat enabled the integration of different components of the Burmese whole. Integration is presented as the aim of the marriage contracted by the king with the sister. Thus, the pattern of brothers and sisters linked to the king by a marriage alliance symbolically expresses the main relationship involved in the unification of Burma, the encompassment of localities within the Buddhist kingdom. The range of stories presented here is indicative of the variety of the configurations involved, ranging from the integration of ethnic components, such as Shan identity, to that of specific knowledge, such as sorcery. In the idiom of the cult of the nat , one could say that the Burmese cult has been created from the integration of a variety of forces in a hierarchical system dominated by Buddhism. The reason why I choose to associate these components with localities is that, through the cults, the process of Burmanization achieved the encompassment of components within a mere territorial relationship: As individual figures, the nat are now the objects of local cults, and this is how they have come to belong to the Burmese cult of the Thirty-seven. Contracted in order to bring about the submission of a people, as recounted in these stories, the marriage alliance failed, and the king had to use other means, that is, a new method, to bring about the transformation of the character standing for this people into a local tutelary spirit. This leads us to the conclusion that the imposition of a Burmese order was achieved through the replacement of ancient hierarchical relationships based on marriage alliances between dominant and dependant populations with ritual relationships based on the supremacy of Buddhism as a new system of values. Shan identity appears emblematic of all ethnic differences in the Burmese cult. This could be linked to the fact that, in Burmese history, Shan chiefdoms have often occupied an intermediate position between Burmese kingdoms and the populations living at the margins. In other words, they are conveying Burmese conceptions of the differences between the working of Burmese society and that of neighboring societies. Leach has argued that the different groups living in the Kachin region were interacting through a political order that was understood by every one, although it was not more coherent than stable. He did refer incidentally to the fact that Shan chiefs sawbwa considered themselves as Burmese kings, but he did not include the Burmese polity in his analysis. This should argue for inter-ethnic studies taking a larger view on interactions in this area. Primitive man associates whatever is experienced as uncanny or powerful with the presence of a sacred or numinous power; yet he constantly lives in a profane realm that is made comprehensible by a paradigmatic, mythical sacred realm. In the higher religions a gulf usually is created between the sacred and the profane, or the here and the beyond, and it is only with the appearance of this gulf that a distinction becomes drawn between the natural and the supernatural, a distinction that is not found, for example, in the classical religious traditions of Greece and China. Paradoxically, the most radical division between the natural and the supernatural is established by those forms of religion that posit a final or ultimate coincidence between the natural and the supernatural, or the sacred and the profane. This is true both in Indian mystical religion and in Near Eastern and Western eschatological religions, which are concerned with the last time that inaugurates a new sacred age. While normative Judaism cast off eschatology, although it was reborn in a mystical form in the Kabbala Jewish mysticism , Christianity arose with an eschatological expectation of the immediate coming of the Kingdom of God. Primitive Christianity identified Jesus with the eschatological figure of the Son of man, a divine redeemer whose coming would inaugurate the Last Judgment and the end of the world. This early Christian faith went hand in hand with the belief that all things whatsoever will be transfigured into the Kingdom of God. Such a form of faith refuses to accept the world as simply world or nature but rather understands both nature and history as constantly undergoing a process of transformation that will issue in a wholly new creation or new world. The secularization of modern Western civilization has created a gulf between the natural and the supernatural because of modern conceptions of the physical universe as being controlled by scientifically knowable and predictable laws and as existing apart from the influence or control of God. Hence, the world becomes a profane reality that is wholly isolated from both the sacred and the supernatural. Supernaturalism Article Additional Info. Wisdom comes with discernment. Ravenhill, Baldwin, Ph. Edith Fiore Ballantine Books Wickland, MD Spiritualist Press The Native Americans pgs. Web View Mobile View. Recent Reads John J. Buddhism in Burma - general | Online Burma/Myanmar Library

The next section of the work covers various types of supernaturalism, including witches, ghost, and demons. Other areas of discussion include supernaturally caused illness and its treatment, the shaman, the exorcist, and the relationship between supernaturalism and Buddhism. In the introduction to this expanded edition Spiro further develops the underlying logic of his argument and evaluates the most recent contributions to the field of the anthropology of religion. Burmese Supernaturalism is an intriguing study and will provide insightful reading for anthropologists, sociologists, theologians, as well as those interested in supernaturalism in Burma Myanmar and other cultures. Melford E. Spiro is professor emeritus of anthropology at the University of California, San Diego, where he founded the Anthropology Department in Account Options Anmelden. Meine Mediathek Hilfe Erweiterte Buchsuche. Buy From Transaction Publishers Amazon. Burmese Supernaturalism. Old neat owner's name at top of front endpaper about 3" wide x 1" deep. Few small closed tears 1mm or so at head and heel of spine. Fair, OK condition. Published by Gollancz, London. About this Item: Gollancz, London. Orwell's first novel but second to be published in the UK. After The Clergyman's Daughter. One library stamp to the front paste-down no other library marks. Generally a little used, rubbed, and has a group of pale white stains over a 5. A little bumped at corners and head and foot of spine. Otherwise sound. Good plus. Acquired from Maud Lloyd, an admired leading dancer with Ballet Rambert in the s. Later she wrote, with her husband, Nigel Gosling, influential dance books and reviews under the pseudonym, 'Alexander Bland'. When Rudolph Nureyev defected in , they became his surrogate parents. Seller Inventory NGL. Published by Victor Gollancz, London. About this Item: Victor Gollancz, London. First U. Originally published in the U. The author's second book and first novel. 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Published by Victor Gollancz, London About this Item: Victor Gollancz, London, First British Edition. First British edition, first printing. Publisher's black cloth binding with titles on spine, lacking the dust jacket. Cloth rubbed and worn, bumped at the crown. Rear hinge repaired. Contents toned and foxed. Victor Gollancz originally rejected this novel, publishing it only after the success of the American edition the previous year. Published by Gollancz. London About this Item: Gollancz. London, No DW. Original black cloth. Inner hinge partially visible with small brown stains along split but is still sound. Pages sl. Please contact us for photographs or more information. Stated First Edition. Red-orange cloth stamped in black. Yellow floral endpapers. Lacks dust jacket. Orwell's first novel and second full-length work after Down and Out in Paris and London. Burmese Days was published first in the US after being rejected by British publishers. After its success, Gollancz relented and published the book with alterations. Boards worn along edges with exposure. General soiling and spine a bit darkened. Binding is sound. Some spotting to endpapers but interior otherwise unmarked. Published by Harper and Brothers About this Item: Harper and Brothers, A very good first US edition so stated on the copyright page. Short teat on front free endpaper. Housed in a custom-made collector's slipcase. From: MW Books Ltd. Galway, Ireland. Published by London: Victor Gollancz, From: Peter Harrington. London, United Kingdom. About this Item: London: Victor Gollancz, , Octavo x mm. Finely bound for Sotherans by Bayntun-Riviere in dark red morocco, titles and decoration to spine gilt, raised bands, single rule to boards gilt, twin rule to turn-ins gilt, decorative endpapers, gilt edges. Spine a little faded, an excellent copy. First UK edition first published in the US in the previous year , first impression, of Orwell's second book and first novel. Orwell's book, the result of five years service as a police officer in the Indian Imperial Police in Burma , was initially rejected by Gollancz amid concerns that this caustic critique of colonialism might be considered libellous to those portrayed, so it was first published further afield in America. On its first publication in the UK, as here with names changed to avoid libel cases , the novel was well received, at least among the literati, with Cyril Connolly reviewing it in the New Statesman as "an admirable novel. It is a crisp, fierce, and almost boisterous attack on the Anglo-Indian. The author loves Burma, he goes to great length to describe the vices of the Burmese and the horror of the climate, but he loves it, and nothing can palliate for him, the presence of a handful of inefficient complacent public school types who make their living there. I liked it and recommend it to anyone who enjoys a spate of efficient indignation, graphic description, excellent narrative, excitement, and irony tempered with vitriol. Item added to your basket View basket. Proceed to Basket. View basket. Continue shopping. United Kingdom. Add to Basket Used Softcover. Seller Image. The Mirror of Literature. Amusement and Instruction. Limbird Published by J. Add to Basket Used Condition: Good. Burmese Days. Keep the Aspidistra Flying. Coming Up for Air Orwell, George. Add to Basket Used Hardcover. Burmese Days - a novel. Add to Basket Used. A Novel. Burmese supernaturalism - AbeBooks - Spiro, Melford E:

Both men were executed, and the Lord of the White Horse seems to originate from both characters. If he is not the brother of the royal spouse, his death is indeed connected to one royal spouse, and particularly Veluvati, who displays all the virtues of a queen. In the Myittu festival, he is even said to be an in-law to the king khami-khamek. However, he is not associated with Veluvati in the festival, but with the Lady of the Golden Sides. But her death is not connected to Min Mahagiri, but rather to the death of the two sons she begot from him and to their transformation into nat. The presence of a female naga besides Myin Byu Shin in the Myittu festival explains why it is necessary that the royal spouses join their brothers as tutelary spirits: It is because they are representations of autochthonous principles in the territories of which their brothers are appointed guardians, or to put it in other words, upon which their brothers are conceded by the king a symbolic and limited sovereignty. Their story, not to be found in the chronicles, was collected by Langham Carter and is well known among the spirit-mediums. Together with her brother, the Lord of Toungoo, she was banned from the court and appointed collector of taxes in an oil-producing district of the Lower Chindwin region. The two drowned in a river, having been refused help by the local people who despised them. When the king learned of their misfortune, he came to establish them as nat in two distinct localities, the Lady of the Running Waters at Maundon see Fig. The festival celebrated at Zidaw is mainly dedicated to the sister see Fig. This is probably due to the fact that, unlike in all the other cases, the sister is clearly the dominant character in the pair and she is regarded as a particularly powerful spirit on account of her mastery of sorcery. The process of the making of the nat pair originates from the fact that the sister was charged with sorcery. In this case, the efficiency expected from the cult is actually merged with the potency attributed to sorcery. While in most of the cults it is the local sources of power that are encompassed in the Buddhist Burmese kingship, here it is an outstanding source of power, sorcery. Incidentally, this exceptional source of power is also related to Shan identity. This story presents many particularities. One is the celibacy pact between the brother and sister, which appears as the converse of the incestuous theme underlying the whole pattern. The other is descent through adoption, here a conflict-prone pattern, which points to another specificity of the pattern, that is, the brother-sister pairs of tutelary spirits are necessarily infertile ones. This sets the nat apart from local tutelary spirits in other Theravada countries in Southeast Asia, which are often regarded as couples of ancestors. Although they did not belong to the official list of the Thirty-seven, they do belong to the actual cult, in which they represent Shan origin in general, beside being the guardians of the cities. Like Ko Thein Shin, they are not the objects of a cult performed by Shan people. Rather, the cult to them is performed by Burmese claiming some Shan origin. This is also true of an obscure series of pairs originating from different ethnic groups that are part of the ceremonies to the Thirty-seven, although we know almost nothing about their biographies. However, in the first cases examined, the process of Burmanization also involved the encompassment of this element into a mere territorial relationship. This is not so in the Ko Myo Shin story, which may well explain why there is no marriage with a Burmese king, but rather a pact of celibacy between the two heroes. The first, well known story deals with brothers whose special powers assisted king Anawratha in the campaign that he launched against Yunnan to seize a Buddhist relic a tooth of Buddha. Upon their return, however, the brothers were executed for neglecting the construction of a pagoda in Taungbyon, where they were subsequently settled as nat. The Taungbyon brothers are the tutelary spirits of the Taungbyon region and are also addressed a cult by Buddhists claiming Muslim ancestors. These, also endowed with great powers, became tax collectors for the Pyu king of Sri Ksetra, Duttabaung. But the king, becoming suspicions of them, caused them to get into a fight with each other, in which both subsequently died. Although these brothers belong to the group of nat that depend on Min Mahagiri the eim twin nat , or domestic nat , they are not the object of a well-developed cult of their own. Known as Lord White and Lord Brown, they have shrines in the towns of Prome and Taungdwingyi and are often represented with six arms. The heroes are the children of nat and already belong to the royal administration. But they are endowed with powers that make them useful, as well as dangerous. Although it is not stated in their stories, they apparently are twins. At the same time, they represent differences in Burmese identity, especially the Taungbyon brothers, who forgot to work on a pagoda—the reason given for their execution—and are associated with Muslims. What is involved here is no longer the integration of populations or territories, but internal power conflicts. In all these stories, the brothers have to flee their birthplace to face dangers and, then, establish together a new kingdom. But once the kingdom is founded, one of the brothers has to be eliminated. It is as if power, to be established, requires brotherhood but, once established, it can no longer be shared. They seem to concern different sociological levels. The brother-sister pattern however, is the most pervasive. Only the most representative cases of this model have been presented here. The local nat that are brothers and sisters are actually more numerous: for example, the Lords of the Royal Lake, a pair of Pyu spirits established in Prome; or the Arakanese Thek Thein brother and sister, linked to the Mahamuni image in Mandalay; not to mention the numerous anonymous brother-sister pairs from different ethnic origins. Min Mahagiri, together with his sister, is said to have been the focus of a dynastic cult for Burmese kingship. Nowadays, he is the object of a general cult as the nat protecting all Burmese households eim twin nat , as well as being the object of a local cult in the Mount Popa region. This local cult is of the same kind as the cults of most of the nat linked to the Thirty-seven pantheon that have been referred to. These stories also tell us that the institution of the local cults to the nat enabled the integration of different components of the Burmese whole. Integration is presented as the aim of the marriage contracted by the king with the sister. Thus, the pattern of brothers and sisters linked to the king by a marriage alliance symbolically expresses the main relationship involved in the unification of Burma, the encompassment of localities within the Buddhist kingdom. The range of stories presented here is indicative of the variety of the configurations involved, ranging from the integration of ethnic components, such as Shan identity, to that of specific knowledge, such as sorcery. In the idiom of the cult of the nat , one could say that the Burmese cult has been created from the integration of a variety of forces in a hierarchical system dominated by Buddhism. The reason why I choose to associate these components with localities is that, through the cults, the process of Burmanization achieved the encompassment of components within a mere territorial relationship: As individual figures, the nat are now the objects of local cults, and this is how they have come to belong to the Burmese cult of the Thirty-seven. Contracted in order to bring about the submission of a people, as recounted in these stories, the marriage alliance failed, and the king had to use other means, that is, a new method, to bring about the transformation of the character standing for this people into a local tutelary spirit. This leads us to the conclusion that the imposition of a Burmese order was achieved through the replacement of ancient hierarchical relationships based on marriage alliances between dominant and dependant populations with ritual relationships based on the supremacy of Buddhism as a new system of values. Shan identity appears emblematic of all ethnic differences in the Burmese cult. This could be linked to the fact that, in Burmese history, Shan chiefdoms have often occupied an intermediate position between Burmese kingdoms and the populations living at the margins. In other words, they are conveying Burmese conceptions of the differences between the working of Burmese society and that of neighboring societies. Leach has argued that the different groups living in the Kachin region were interacting through a political order that was understood by every one, although it was not more coherent than stable. He did refer incidentally to the fact that Shan chiefs sawbwa considered themselves as Burmese kings, but he did not include the Burmese polity in his analysis. This should argue for inter-ethnic studies taking a larger view on interactions in this area. Within this new order, the nat appear as intrinsically ambiguous figures, being as much the protectors of local communities as the agents of Buddhist Burmese sovereignty, an ambiguity that the pattern of brothers whose sisters have been married to kings still aptly expresses on a symbolic level. Robinne eds. Art and Archaeology , A. Blurton eds. LUCE, Gordon. Kyaukse District , Rangoon: Government Printing. I am grateful to the anonymous readers of Moussons for their useful comments. In my works in French, I prefer a transcription adapted for French speakers. This is why the spelling of nat , among other vernacular terms, differs from that of my earlier publications— naq , to render the glottal stop. The nat are identified with the titles given to them in their cults. As this paper deals with matters that are not only contemporary, I have kept the names of Burma and Burmese rather than the official name Myanmar that the actual government has adopted. Both were compilations of earlier local chronicles and other historiographic material. Nowadays, local traditions may be significantly different from the versions found in the chronicles, although the latter are considered the reference among the ritual specialists of the cult to the Thirty-seven. See also the works in English of Rodrigues and Temple This divinity is the Buddhist form of Indra, the Hindu king of the city of the thirty-two gods, the Tavatimsa. Kyaukse District Stewart ; see also Brown He is sometimes identified as the King of Myogyi, an old Shan city located to the east of Kyaukse. Robinne shows that, although in cities such as Nyaung Shwe, once a center of Shan administration, some shrines have been lately dedicated to spirits belonging to the Thirty-seven due to Burmese influence, the ritual specialists are still Burmese nowadays—a fact that I have been able to observe myself. Burmese Supernaturalism Jan Though the people of Burma, now called Myanmar, are formally Buddhist, their folk religion a type of animism or supernaturalism is so unlike classical Buddhism that it seems contradictory. For years scholars of religion and anthropology have debated the questions: Do these folk beliefs make up a separate religious system? Or is there a subtle merging of supernaturalism and Buddhism, a kind of syncretism? In either case, how exactly does folk religion fit into the overall religious pattern? Melford Spiro's Burmese Supernaturalism has been one of the major works in this debate, both for its position on the "two religions" question and for its arguments concerning the psychological basis of religion. The book begins with an introduction to the study of supernaturalism. The next section of the work covers various types of supernaturalism, including witches, ghost, and demons. Other areas of discussion include supernaturally caused illness and its treatment, the shaman, the exorcist, and the relationship between supernaturalism and Buddhism. In the introduction to this expanded edition Spiro further develops the underlying logic of his argument and evaluates the most recent contributions to the field of the anthropology of religion. Burmese Supernaturalism is an intriguing study and will provide insightful reading for anthropologists, sociologists, theologians, as well as those interested in supernaturalism in Burma Myanmar and other cultures. Melford E. Spiro is professor emeritus of anthropology at the University of California, San Diego, where he founded the Anthropology Department in Spiro, Melford E. [WorldCat Identities]

In the higher religions a gulf usually is created between the sacred and the profane, or the here and the beyond, and it is only with the appearance of this gulf that a distinction becomes drawn between the natural and the supernatural, a distinction that is not found, for example, in the classical religious traditions of Greece and China. Paradoxically, the most radical division between the natural and the supernatural is established by those forms of religion that posit a final or ultimate coincidence between the natural and the supernatural, or the sacred and the profane. This is true both in Indian mystical religion and in Near Eastern and Western eschatological religions, which are concerned with the last time that inaugurates a new sacred age. While normative Judaism cast off eschatology, although it was reborn in a mystical form in the Kabbala Jewish mysticism , Christianity arose with an eschatological expectation of the immediate coming of the Kingdom of God. Primitive Christianity identified Jesus with the eschatological figure of the Son of man, a divine redeemer whose coming would inaugurate the Last Judgment and the end of the world. This early Christian faith went hand in hand with the belief that all things whatsoever will be transfigured into the Kingdom of God. Such a form of faith refuses to accept the world as simply world or nature but rather understands both nature and history as constantly undergoing a process of transformation that will issue in a wholly new creation or new world. The secularization of modern Western civilization has created a gulf between the natural and the supernatural because of modern conceptions of the physical universe as being controlled by scientifically knowable and predictable laws and as existing apart from the influence or control of God. Hence, the world becomes a profane reality that is wholly isolated from both the sacred and the supernatural. Supernaturalism Article Additional Info. Print Cite. Facebook Twitter. Give Feedback External Websites. Let us know if you have suggestions to improve this article requires login. External Websites. British Broadcasting Corporation - Supernaturalism. The Editors of Encyclopaedia Britannica Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree Pages are clean with no markings from previous owners. Binding is square and tight. Boards are lightly soiled and rubbed, with minor wear to edges and corners. Text block is lightly soiled. No dust jacket. Seller Inventory Condition: Good. Dust Jacket Condition: Very Good. Book is in amazing shape save for the twenty or so pages near the back that have faint underlining in pencil, leaving it in good condition. But it remains well-bound with bright pages, the vast majority of which are unmarked. The dust jacket has light wear to the edges and corners including a quarter in closed tear at the top right of the front cover. Minor rubbing can be seen on the covers as well as the inner-flaps have yellowed a touch. Aside from the items discussed this is a very good copy that holds its color well and the cover imagery and text remain clear, vibrant and now enclosed in an archival cover. Condition: Near Fine. Dust Jacket Condition: Near Fine. Revised Edition. Some rubbing on jacket; 9. Expanded edition. Book itself has lower corners of 4 adjoining leaves bumped, otherwise tight, clean, paper crisp, unmarked, and never read. A study of the interplay of the traditional folk religion of Burma with Buddhism, expanded to include a commentary by the author on the underlying logic of his work and an evaluation of recent developments in the field. ISBN Comparative religion; ethnology; anthropology; shamanism; animism; folklore; Burma; psychology. Name on endpaper inked out; minor wear on jacket; 9. Items related to Burmese supernaturalism. Burmese supernaturalism. Spiro, Melford E. Publisher: Institute for the Study of Human Issues , This specific ISBN edition is currently not available. View all copies of this ISBN edition:. Synopsis About this title Though the people of Burma, now called Myanmar, are formally Buddhist, their folk religion a type of animism or supernaturalism is so unlike classical Buddhism that it seems contradictory. About the Author : Melford E. Buy Used Condition: Fair Ex-library with usual marks. Learn more about this copy. Other Popular Editions of the Same Title. Search for all books with this author and title.

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