Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.14915
Katri Ratia
Os rituais contemporâneos em sítios arqueológicos exibem interpretações concorrentes do passado, futuro e de reivindicações religiosas, identitárias e políticas relacionadas – como encontrado em pesquisas sobre paganismos contemporâneos. Este artigo examina essa ritualidade e construção de tradição entre os participantes da Família Arco-Íris. Após descrever as expressões rituais relacionadas a sítios arqueológicos que são encontradas em um encontro Arco-Íris e como essas expressões se relacionam entre si no quadro da cultura coletiva, o artigo compara o caso Arco-Íris a pesquisas sobre o paganismo. O artigo fornece um exemplo de rituais e narrativas folclóricas elaborados em uma comunidade ”evento-cultural” que reconhece o direito à significação subjetiva. Explica-se como, embora não completamente convergentes, narrativas e práticas ainda podem se relacionar no quadro coletivo sem ser uma ameaça à coesão social ou coerência cultural. No caso Arco-Íris, a demanda por crenças compartilhadas é substituída pela participação em práticas compartilhadas e por uma ampla divisão ideológica que acomoda várias tradições religiosas holísticas alternativas.
{"title":"“Conectados com o passado”","authors":"Katri Ratia","doi":"10.20396/csr.v23i00.14915","DOIUrl":"https://doi.org/10.20396/csr.v23i00.14915","url":null,"abstract":"Os rituais contemporâneos em sítios arqueológicos exibem interpretações concorrentes do passado, futuro e de reivindicações religiosas, identitárias e políticas relacionadas – como encontrado em pesquisas sobre paganismos contemporâneos. Este artigo examina essa ritualidade e construção de tradição entre os participantes da Família Arco-Íris. Após descrever as expressões rituais relacionadas a sítios arqueológicos que são encontradas em um encontro Arco-Íris e como essas expressões se relacionam entre si no quadro da cultura coletiva, o artigo compara o caso Arco-Íris a pesquisas sobre o paganismo. O artigo fornece um exemplo de rituais e narrativas folclóricas elaborados em uma comunidade ”evento-cultural” que reconhece o direito à significação subjetiva. Explica-se como, embora não completamente convergentes, narrativas e práticas ainda podem se relacionar no quadro coletivo sem ser uma ameaça à coesão social ou coerência cultural. No caso Arco-Íris, a demanda por crenças compartilhadas é substituída pela participação em práticas compartilhadas e por uma ampla divisão ideológica que acomoda várias tradições religiosas holísticas alternativas.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68309246","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.15006
Renée de la Torre, Cristina Gutiérrez Zúñiga
Este artículo da cuenta de los orígenes de las actuales prácticas rituales masivas y espirituales que tienen lugar en dos de los principales sitios arqueológicos de México, Teotihuacán y Chichen-Itzá, elegidos como casos de estudio que muestran pautas comunes y contrastes respecto a la gestión gubernamental del patrimonio y las tensiones generadas entre los distintos actores y distintas lógicas y enfoques involucrados. En Teotihuacán, lugar de eventos claves del nacionalismo cultural, el movimiento cultural de la mexicanidad y el sentido esotérico; y Chichen-Itzá enclavado en la zona maya donde convergieron las redes globales de espiritualidades vinculadas con la Nueva Era con los circuitos de neomexicanidad. Mediante entrevistas y seguimiento bibliográfico a líderes espirituales que han innovado ritualmente con sus proyectos culturales de corte esotérico, newager, de mexicanidad (indianista), de neomexicanidad y de neopaganismo se reconstruyen los distintos proyectos que definieron a las zonas arqueológicas como lugares sagrados en la red de espiritualidad alternativa global. Se pone atención especial a la manera en que las zonas arqueológicas se han convertido en arenas de disputa por el sentido del patrimonio donde convergen distintos agentes (el INAH, UNESCO, agencias turísticas, líderes espirituales de la mexicanidad, indígenas, guardianes de la tradición local y gurús de la Nueva Era) que buscan redefinir y gestionar su memoria, su identidad, su significado y su uso.
{"title":"Las ruinas arqueológicas de México","authors":"Renée de la Torre, Cristina Gutiérrez Zúñiga","doi":"10.20396/csr.v23i00.15006","DOIUrl":"https://doi.org/10.20396/csr.v23i00.15006","url":null,"abstract":"Este artículo da cuenta de los orígenes de las actuales prácticas rituales masivas y espirituales que tienen lugar en dos de los principales sitios arqueológicos de México, Teotihuacán y Chichen-Itzá, elegidos como casos de estudio que muestran pautas comunes y contrastes respecto a la gestión gubernamental del patrimonio y las tensiones generadas entre los distintos actores y distintas lógicas y enfoques involucrados. En Teotihuacán, lugar de eventos claves del nacionalismo cultural, el movimiento cultural de la mexicanidad y el sentido esotérico; y Chichen-Itzá enclavado en la zona maya donde convergieron las redes globales de espiritualidades vinculadas con la Nueva Era con los circuitos de neomexicanidad. Mediante entrevistas y seguimiento bibliográfico a líderes espirituales que han innovado ritualmente con sus proyectos culturales de corte esotérico, newager, de mexicanidad (indianista), de neomexicanidad y de neopaganismo se reconstruyen los distintos proyectos que definieron a las zonas arqueológicas como lugares sagrados en la red de espiritualidad alternativa global. Se pone atención especial a la manera en que las zonas arqueológicas se han convertido en arenas de disputa por el sentido del patrimonio donde convergen distintos agentes (el INAH, UNESCO, agencias turísticas, líderes espirituales de la mexicanidad, indígenas, guardianes de la tradición local y gurús de la Nueva Era) que buscan redefinir y gestionar su memoria, su identidad, su significado y su uso.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68309456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.15077
F. Gauthier
This article starts with a critique of the current mainstream approaches that share the implicit assumptions of what I call the “secularization paradigm”, showing how and why these approaches are ill-suited to understand the importance and constitution of the Neo-Nebula (New Age, Neopaganism, Neo-Indianism, Neo-Shamanism and related phenomena). The article then sets out to sketch the lineaments of the Nation-State to Global-Market model, highlighting the specific characteristics of religion in both regimes. The article follows with a discussion that shows how the characteristics of Neo-Nebula religiosities can all be related to the social conditions created by the neoliberal and consumerist revolution. The analysis concludes by arguing that Neo-Nebula religion participates in the production of a cosmopolitan self that can navigate the ever-fluxing flows of contemporary global capitalism in more or less or in less than more counter-cultural make-ups for predominantly urban, educated, and middle-class publics, while ‘aggrandizing’ and connecting the Self, nature, and the cosmos. The specific focus of this article is on Latin America, in relation to ‘the West’ and global trends. It also includes notes on the question of the “re-enchantment” or (re)appropriation of archaeological sites by the Neo-Nebula.
{"title":"Why all these ‘neos’? Why now?","authors":"F. Gauthier","doi":"10.20396/csr.v23i00.15077","DOIUrl":"https://doi.org/10.20396/csr.v23i00.15077","url":null,"abstract":"This article starts with a critique of the current mainstream approaches that share the implicit assumptions of what I call the “secularization paradigm”, showing how and why these approaches are ill-suited to understand the importance and constitution of the Neo-Nebula (New Age, Neopaganism, Neo-Indianism, Neo-Shamanism and related phenomena). The article then sets out to sketch the lineaments of the Nation-State to Global-Market model, highlighting the specific characteristics of religion in both regimes. The article follows with a discussion that shows how the characteristics of Neo-Nebula religiosities can all be related to the social conditions created by the neoliberal and consumerist revolution. The analysis concludes by arguing that Neo-Nebula religion participates in the production of a cosmopolitan self that can navigate the ever-fluxing flows of contemporary global capitalism in more or less or in less than more counter-cultural make-ups for predominantly urban, educated, and middle-class publics, while ‘aggrandizing’ and connecting the Self, nature, and the cosmos. The specific focus of this article is on Latin America, in relation to ‘the West’ and global trends. It also includes notes on the question of the “re-enchantment” or (re)appropriation of archaeological sites by the Neo-Nebula.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68309663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.15166
Q. Castañeda
This article is a theoretical essay that offers an approach to the study of new age spiritual seeking in general and to the study of New Age Maya spiritualism in particular. The theoretical framework of “spiritual seeking” and “cultic milieu” has been productive, especially regarding the relationship between emergent spiritual technologies of subjectivity, forms of modernity, and capitalist logics of consumerism. This article, however, identifies shortcomings to this research paradigm: It does not provide either the analytical focus or conceptual tools for understanding seeking spirituality through the alterity of other cultures and communities marked by racial-ethnic difference. This article explains the contradictory and confusing use of Maya and Mayan as a point of entry to illustrate the need to attend to transcultural processes and the politics of transculturation. By drawing from established work in the sociology of religion on cult typologies, I offer criteria by which to create an analytical ideal types framework that can both begin to address questions of politics, transcultural exchange, and seeking/community dynamics as well as allow for productive comparison and contrast of different emergent spiritualities and religiosities in the Americas and elsewhere. The first steps toward developing this ideal-types framework is presented by thinking through issues in establishing new age Maya spiritual seeking as objects of study.
{"title":"\"Spiritually seeking the Maya\"","authors":"Q. Castañeda","doi":"10.20396/csr.v23i00.15166","DOIUrl":"https://doi.org/10.20396/csr.v23i00.15166","url":null,"abstract":"\u0000\u0000\u0000This article is a theoretical essay that offers an approach to the study of new age spiritual seeking in general and to the study of New Age Maya spiritualism in particular. The theoretical framework of “spiritual seeking” and “cultic milieu” has been productive, especially regarding the relationship between emergent spiritual technologies of subjectivity, forms of modernity, and capitalist logics of consumerism. This article, however, identifies shortcomings to this research paradigm: It does not provide either the analytical focus or conceptual tools for understanding seeking spirituality through the alterity of other cultures and communities marked by racial-ethnic difference. This article explains the contradictory and confusing use of Maya and Mayan as a point of entry to illustrate the need to attend to transcultural processes and the politics of transculturation. By drawing from established work in the sociology of religion on cult typologies, I offer criteria by which to create an analytical ideal types framework that can both begin to address questions of politics, transcultural exchange, and seeking/community dynamics as well as allow for productive comparison and contrast of different emergent spiritualities and religiosities in the Americas and elsewhere. The first steps toward developing this ideal-types framework is presented by thinking through issues in establishing new age Maya spiritual seeking as objects of study.\u0000\u0000\u0000","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47242644","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.15093
Alhena Caicedo
Bajo la idea de globalización del ayahuasca se caracterizaría espacialmente el fenómeno de expansión del uso del yagé desde Suramérica hacia el resto del mundo. Sin embargo, esa expansión se ha acompañado más recientemente de la configuración de la idea de una comunidad ayahuasquera internacional. Como “comunidad imaginada”, este espacio se produce y se hace socialmente efectivo a través de imágenes, metáforas y prácticas de representación particulares que, considero, requieren ser pensadas. En ese sentido, mi intención en este artículo es explorar algunas características de la producción simbólica que crea y recrea la comunidad ayahuasquera internacional, y ciertos imaginarios poderosos que la conectan con la Amazonia y sus habitantes. Me interesa así mismo, profundizar en la manera en que se referencian los circuitos internacionalizados del ayahuasca, y cómo aparecen lugares emblemáticos que se han convertido en referentes para esta comunidad. A partir de allí intento caracterizar algunos efectos que tiene la globalización del ayahuasca en los países de la cuenca amazónica.
{"title":"Ayahuasca","authors":"Alhena Caicedo","doi":"10.20396/csr.v23i00.15093","DOIUrl":"https://doi.org/10.20396/csr.v23i00.15093","url":null,"abstract":"Bajo la idea de globalización del ayahuasca se caracterizaría espacialmente el fenómeno de expansión del uso del yagé desde Suramérica hacia el resto del mundo. Sin embargo, esa expansión se ha acompañado más recientemente de la configuración de la idea de una comunidad ayahuasquera internacional. Como “comunidad imaginada”, este espacio se produce y se hace socialmente efectivo a través de imágenes, metáforas y prácticas de representación particulares que, considero, requieren ser pensadas. En ese sentido, mi intención en este artículo es explorar algunas características de la producción simbólica que crea y recrea la comunidad ayahuasquera internacional, y ciertos imaginarios poderosos que la conectan con la Amazonia y sus habitantes. Me interesa así mismo, profundizar en la manera en que se referencian los circuitos internacionalizados del ayahuasca, y cómo aparecen lugares emblemáticos que se han convertido en referentes para esta comunidad. A partir de allí intento caracterizar algunos efectos que tiene la globalización del ayahuasca en los países de la cuenca amazónica.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48114104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.15067
Z. Petrova
This work applies the theoretical framework of the religious marketplace to examine the religious landscape of Lithuania as a hegemonic field where the dominant Catholicism is regarded as an integral part of the national identity. The research interest aims at exploring the Ethno-Pagan movement Romuva and its strategies to counteract the social authority of the Catholic Church and build legitimacy through maximization of cultural capital. I advance the hypothesis that the ritualized form of the celebration of the spring holiday Jorė could be regarded as an attempt to construct an alternative, counterhegemonic narrative of identity, which portrays a worldview where the ethnical, cultural, natural and political aspects of Lithuanian reality come together to form a comprehensive unity under the guidance of the Ethno-Pagan religion.
{"title":"Challenging religious hegemony","authors":"Z. Petrova","doi":"10.20396/csr.v23i00.15067","DOIUrl":"https://doi.org/10.20396/csr.v23i00.15067","url":null,"abstract":"This work applies the theoretical framework of the religious marketplace to examine the religious landscape of Lithuania as a hegemonic field where the dominant Catholicism is regarded as an integral part of the national identity. The research interest aims at exploring the Ethno-Pagan movement Romuva and its strategies to counteract the social authority of the Catholic Church and build legitimacy through maximization of cultural capital. I advance the hypothesis that the ritualized form of the celebration of the spring holiday Jorė could be regarded as an attempt to construct an alternative, counterhegemonic narrative of identity, which portrays a worldview where the ethnical, cultural, natural and political aspects of Lithuanian reality come together to form a comprehensive unity under the guidance of the Ethno-Pagan religion.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68309514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.14914
Katri Ratia
Contemporary rituals at archaeological sites display competing interpretations of the past, future, and related religious, identitary and political claims—as found in research on contemporary Paganisms. This paper examines such rituality and tradition-building among the Rainbow Family. The article compares the Rainbow case to research on Paganisms, after describing what kind of ritual expressions related to archaeological sites are found in a Rainbow Gathering and how the expressions relate to each other in the frame of the collective culture. The article provides an example of crafted rituals and folkloric narratives in an ‘event-cultural’ community that recognizes the right for subjective signification. It explains how narratives and practices, while not completely convergent, can still relate to each other in the collective frame without being a threat to social cohesion or cultural coherence. In the Rainbow case, a demand for shared beliefs is replaced with participation in the shared practices, and a broad ideological division accommodating various alternative-holistic religious traditions.
{"title":"“Connected to the past”","authors":"Katri Ratia","doi":"10.20396/csr.v23i00.14914","DOIUrl":"https://doi.org/10.20396/csr.v23i00.14914","url":null,"abstract":"Contemporary rituals at archaeological sites display competing interpretations of the past, future, and related religious, identitary and political claims—as found in research on contemporary Paganisms. This paper examines such rituality and tradition-building among the Rainbow Family. The article compares the Rainbow case to research on Paganisms, after describing what kind of ritual expressions related to archaeological sites are found in a Rainbow Gathering and how the expressions relate to each other in the frame of the collective culture. The article provides an example of crafted rituals and folkloric narratives in an ‘event-cultural’ community that recognizes the right for subjective signification. It explains how narratives and practices, while not completely convergent, can still relate to each other in the collective frame without being a threat to social cohesion or cultural coherence. In the Rainbow case, a demand for shared beliefs is replaced with participation in the shared practices, and a broad ideological division accommodating various alternative-holistic religious traditions.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48405142","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.15117
Denise Lombardi
In this article, we will analyse a journey dedicated to the discovery of the ‘sources of indigenous knowledge’ undertaken in March 2009 by French people in a country unknown to them: Mexico. More specifically, we will look at their forms of participation in this journey organised by a shaman of Otomi origin called by the vernacular term of Bädi, i.e. “the shaman” in the Otomi language, by his followers. The aim of this trip is to enable them to discover the origins of shamanism, which the organiser links to the history of the indigenous people. In addition to visiting pre-Hispanic archaeological sites, the tour also includes a visit to Otomi country, which is presented as one of the centres of Mexican shamanism.
{"title":"The pilgrimage of french spiritual tourists to the wellsprings of mexican neo-shamanism","authors":"Denise Lombardi","doi":"10.20396/csr.v23i00.15117","DOIUrl":"https://doi.org/10.20396/csr.v23i00.15117","url":null,"abstract":"In this article, we will analyse a journey dedicated to the discovery of the ‘sources of indigenous knowledge’ undertaken in March 2009 by French people in a country unknown to them: Mexico. More specifically, we will look at their forms of participation in this journey organised by a shaman of Otomi origin called by the vernacular term of Bädi, i.e. “the shaman” in the Otomi language, by his followers. The aim of this trip is to enable them to discover the origins of shamanism, which the organiser links to the history of the indigenous people. In addition to visiting pre-Hispanic archaeological sites, the tour also includes a visit to Otomi country, which is presented as one of the centres of Mexican shamanism.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47802377","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-31DOI: 10.20396/csr.v23i00.14912
Yael Dansac
Ethnographical studies increasingly testify the conversion of archaeological sites into places used for a myriad of spiritual purposes associated to the culture of personal transformation. Analyzing data gathered at contemporary spiritual practices held in Carnac, a megalithic site located in northwest France, this article argues that the resignification of ancient places as ‘sacred’ and ‘energetic’ is a strategy to develop and enact inner search and work on the self. Collected data provides understanding on the actor’s conceptualizations and uses given to this place, while also suggesting further inquiries to assess the relations between spirituality, personal transformation and the enchantment of archaeological sites.
{"title":"The enchantment of archaeological sites and the quest for personal transformation","authors":"Yael Dansac","doi":"10.20396/csr.v23i00.14912","DOIUrl":"https://doi.org/10.20396/csr.v23i00.14912","url":null,"abstract":"Ethnographical studies increasingly testify the conversion of archaeological sites into places used for a myriad of spiritual purposes associated to the culture of personal transformation. Analyzing data gathered at contemporary spiritual practices held in Carnac, a megalithic site located in northwest France, this article argues that the resignification of ancient places as ‘sacred’ and ‘energetic’ is a strategy to develop and enact inner search and work on the self. Collected data provides understanding on the actor’s conceptualizations and uses given to this place, while also suggesting further inquiries to assess the relations between spirituality, personal transformation and the enchantment of archaeological sites.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68308952","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-30DOI: 10.20396/csr.v23i00.14306
A. D. Silva, C. A. Fonseca, Edmur Antônio Stoppa, Hélder Ferreira Isayama
Tendo em vista as relações historicamente estabelecidas entre religião e lazer, e a partir do suporte dos dados da pesquisa “Lazer no Brasil: representações e concretizações das vivências cotidianas”, este artigo busca compreender se a religião interfere nas vivências e desejos relacionados ao lazer de residentes do sudeste brasileiro. Foi possível observar que os compromissos religiosos são encarados como obrigação principalmente nos segmentos evangélicos, sobretudo pelas mulheres. Os dados indicam que o segmento religioso influencia nas atividades realizadas no final de semana. Contudo, o imperativo do trabalho parece direcionar as atividades semanais e as férias. O imaginário das pessoas sobre o que desejam praticar em seu tempo livre ou em suas férias é habitado principalmente pelas atividades turísticas. Os dados apresentados neste estudo exploratório chamam a atenção para questões que merecem aprofundamentos sobre as relações entre a religião e o lazer.
{"title":"Lazer e religião no Sudeste do Brasil","authors":"A. D. Silva, C. A. Fonseca, Edmur Antônio Stoppa, Hélder Ferreira Isayama","doi":"10.20396/csr.v23i00.14306","DOIUrl":"https://doi.org/10.20396/csr.v23i00.14306","url":null,"abstract":"Tendo em vista as relações historicamente estabelecidas entre religião e lazer, e a partir do suporte dos dados da pesquisa “Lazer no Brasil: representações e concretizações das vivências cotidianas”, este artigo busca compreender se a religião interfere nas vivências e desejos relacionados ao lazer de residentes do sudeste brasileiro. Foi possível observar que os compromissos religiosos são encarados como obrigação principalmente nos segmentos evangélicos, sobretudo pelas mulheres. Os dados indicam que o segmento religioso influencia nas atividades realizadas no final de semana. Contudo, o imperativo do trabalho parece direcionar as atividades semanais e as férias. O imaginário das pessoas sobre o que desejam praticar em seu tempo livre ou em suas férias é habitado principalmente pelas atividades turísticas. Os dados apresentados neste estudo exploratório chamam a atenção para questões que merecem aprofundamentos sobre as relações entre a religião e o lazer.","PeriodicalId":34717,"journal":{"name":"Ciencias Sociales y Religion","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47641723","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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