In anthropology, there are four main approaches that one can take when observing a religion or cultural practice: methodological atheism, methodological theism, methodological ludism, and methodological agnosticism. Each of these approaches has its own benefits as well as down sides. Methodological agnosticism is the best method of approach when an anthropologist is attempting to study and understand a particular culture and religion. Methodological agnosticism works best because it allows for the anthropologist to be as objective as humanly possible by taking into consideration both the cultural aspect as well as the logical scientific aspect. One of the methods discussed in class was methodological atheism. Methodological atheism is the anthropological approach that …show more content…
In this approach, the anthropologist “plays” along with a religious practice or belief only so far as to gain an understanding of the belief without condoning the actions taken in the rituals. Edith Turner wrote an article titled “The Reality of Spirits: A Tabooed or Permitted Field of Study?” in which she explained how while merely playing along with a ritual, she actually sent someone into a trance. “We were running a workshop at the New York University Department of Performance Studies which was attended by performance and anthropology students… We enacted the Umbanda trance session… The New York University students duly followed our direction… During the ritual a woman student… actually went into trance, there in New York University” (Turner 9). This example that Turner gave is a reason why I believe methodological ludism should not be used. While playing along with a ritual, the anthropologist does not know the possible consequences of his or her actions. Even though playing along allows the anthropologist to get a better understanding of the religion, it should not be done without first respecting the
“Their seizures are thought to be evidence that they have the power to perceive things other people cannot see, as well as facilitating their entry into trances, a prerequisite for their journeys into the realm of the unseen” (Fadiman 21). Known as the quag dab peg ‘when you fall the spirit catches you’ are said to be the “most treasured possessions a person can have” (Fadiman 22). Which was considered to be a calling to become a host of a healing spirit. The author kept up to date through Lee’s tragic experience with translation complications, inequality and culture shock. Little did she know that she would be witnessing a “collision” as one doctor called it.
Goodwin explains that most Apache religious ceremonies include supernatural
They offer an explanation when presented with the death of a young adult, or when someone who seems to be of relatively good health becomes ill (Barker 2008:129). For example, the death of a young woman named Mona was blamed on sorcery in order to provide an explanation to the villagers since there were given no medical reason (Barker 2008:125). Barker concluded that although Christianity does not believe in sorcery, and both methods of understanding have different views, they can and do coexist in harmony within the Maisin people (Barker 2008:134). Hedican’s textbook “Social Anthropology” discusses the coexistence of Christianity and traditional beliefs among the Mi’Kmaq.
I was very scared after reading Miner’s article because of the descriptive details he used. If I had to practice those rituals I would be contemplating my life because it would be better than having to go through pain. Throughout Miner’s article, he describes Nacirema culture as both a material and nonmaterial culture. An example that shows that the Nacirema is a material culture is the fact that all the households that are of the Nacirema culture have shrines, and out of all the rooms in the houses, the shrines are the wealthiest rooms. Miner described that the families who are poorer put pottery plaques on the walls of their shrines to make them look a lot richer and imitate the richer families.
The document “Altered States of Consciousness in North American Indian Ceremonials” by Wolfgang G. Jilek, explores the theme of religion as a mode of knowledge by examining two rituals of the Native American Sioux and Salish Tribes, the Sun Dance, and the Spirit Dance. In this document, beginning with the Salish Spirit Dance, Jilek analyzes the significance of each dance, arguing that the Native Americans perform these dances to experience sensations from religious ecstasy, or from spirits, ancestors, or deities (Jilek, 326). Essentially, the Native Americans believed that by performing these dances, after undergoing several trials, they would receive a dream or message from these entities (335). One example of this is when Jilek examines
It was similar to the Ghost Dance proper in its excitement over immediate supernatural phenomenon. They must refuse alcohol and limit their contact with Euro-Americans. This religious
Societies each differ in the types of religious practices they have, there is a variation in how people relate with the supernatural. Many of the interactions people relate to with each other are highly ritualized. Rituals are recurring sets of behaviors that happen in the same patterns every time they take place. Almost all rituals do not have empirical connection between the means of them and the desired end; therefore, rituals are known as irrational acts. Rituals have experienced a retreat from the leading positions of anthropological thoughts.
In order to discredit this opinion religion focuses primarily on things that are hidden, emphasising the idea of faith, and believing in something, not necessarily proven to be empirically valid. Religion acts as a personal connection to something bigger therefore, Esotericism compliments the idea efficiently. This is supported by the evidence that traditionally many religions have been seen to have mystical elements. There is a significant prominence of the connection between religion and culture. In order to support this idea, in early primordial beliefs according to Freud as presented by Anthony Storr (1989), through the concept of Totemism we see supernatural belief defining “ritual” and “social relationships” showing prominent ideas of attachment catalysed by esoteric beliefs ultimately emphasising religious
Through these perspectives, Whitmarsh emphasizes the significance of atheism in classical history, with a clear intention of opposing the frequent neglect atheists and atheist history receive from influential historians and educators. To this end, Whitmarsh aims to disprove the misconception that religion is inherently natural in humans, thus recognizing and acknowledging atheist history as equally significant to religious history. Such a platform is consistent
Through partaking in interaction rituals, individuals become members of something greater than themselves. This feeling of being apart of something greater than oneself provides a moral community for the individuals, which then guides individuals in their beliefs and behaviors. It is similar to a never-ending circle; as individuals see the emotionally charged environment that this religion provides, they want to be a part of it, so they partake in unusual rituals, which furthers their engagement and emotional connectedness to their community. It almost reminds me a bit of an addiction. This community turns objects, such as poison and snakes as sacred, which in turn creates a sacred and profane world.
It seems that in modern times, the belief in more than the physical evidence is dearth. The Onondaga people's entire belief system is based on the spiritual world, that alone is enought to encite interest. The Onondaga people, individuals who adhere to a belief system that is more than physical and extremely powerful, have many rituals that seem interesting to vast demographics. The respect that they have for every single living being substantially surpasses anything that is seen in the modern age.
If a baseball player does gain points for his team, he will do the same ritual he did for the previous game because he believes it will lead to another successful outcome for his team. The baseball player may chew on the same piece of gum each game or wear religious medallions around his neck (2). Gmelch demonstrates how rituals do not change the outcomes for the baseball players nor does it facilitate the process of catching fish for Trobriand Islanders. However, rituals give believers, like the baseball players, a sense of control and confidence to succeed. DISCUSSION
The purposes of rituals and meditation is to give experience for a person 's soul in order to develop and control their own
The rite of passage is a very integral and eternal ritual embedded in all of us. It is a primordial rebirth that is deeply ingrained in the self, manifesting as an archetype—a universal symbol or experience that we all somehow understand. This rebirth is the metaphorical death of an individual’s persona and the resuscitation of a more developed and matured one. The ritual can be an internal one, such as when a child of the Huichol tribe ingests peyote, a cactus containing the psychoactive compound mescaline, and emerges from the psychedelic journey as an adult. The ritual can also be involved in a ceremony of sorts, such as the convocation of students at a graduation, in which they partake in a formal transformation from scholar to adult.
William James, American psychologist and philosopher, pinpointed four general characteristics of mystical religious experiences: Ineffability, noetic quality, transiency, and passivity (Mystical Experiences). Ineffability states that mystical experiences are off of feelings rather than intellect. Noetic quality states that mysticism comes from knowledge, insight, awareness and illumination, it is beyond the realms of intellect. Transiency states that mystical experiences only last a minimal amount of time, even though they may seem to last an eternity. And, lastly, passivity is when a person feels like they are in a complete trance and held up by a higher power.