This article considers the conditions of spiritual process in the new kind of religiousness called Lightprayer. Based on the analysis, it is argued that Lightprayer itself and the practice involved can be seen as a processual approach towards the self and spirituality. It is part of a wider change in religious behaviour. To approach the spiritual process I will draw upon the procedures of actor-network theory (ANT). The ethnographic material, field notes, photographs, and interviews concerning the practices of ‘I am’ clauses and the ‘fire ritual’ are interpreted from the perspective of ANT. The perspective of ANT foregrounds the contributions and roles of the human and non-human actors in the actualisation of the spiritual process in Lightprayer. The spiritual process functions as a protocol in Lightprayer and sustains the connections that have been negotiated. However, it also enables the participants to negotiate their individual worldviews. Analysing the interaction within the practices of Lightprayer is essential for an understanding of this new kind of religiousness.
{"title":"Spiritual Process in Lightprayer: A Network of New Religious Practice","authors":"Ilona Raunola","doi":"10.33356/TEMENOS.51074","DOIUrl":"https://doi.org/10.33356/TEMENOS.51074","url":null,"abstract":"This article considers the conditions of spiritual process in the new kind of religiousness called Lightprayer. Based on the analysis, it is argued that Lightprayer itself and the practice involved can be seen as a processual approach towards the self and spirituality. It is part of a wider change in religious behaviour. To approach the spiritual process I will draw upon the procedures of actor-network theory (ANT). The ethnographic material, field notes, photographs, and interviews concerning the practices of ‘I am’ clauses and the ‘fire ritual’ are interpreted from the perspective of ANT. The perspective of ANT foregrounds the contributions and roles of the human and non-human actors in the actualisation of the spiritual process in Lightprayer. The spiritual process functions as a protocol in Lightprayer and sustains the connections that have been negotiated. However, it also enables the participants to negotiate their individual worldviews. Analysing the interaction within the practices of Lightprayer is essential for an understanding of this new kind of religiousness.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46862641","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the Udmurt diaspora of Northern Bashkortostan, the Udmurt traditional religion is very much alive; it is part of the villagers’ everyday life. Rituals are regularly held both at the village level and at a wider community, composed of several villages, and they involve the whole population. This article focuses on the key character of Udmurt ritual: the sacrificial priest, called vos’as’, and attempts to sketch a pattern of function performing and transmission, taking into account the lightly different practice in two local groups of villages. Further on it reflects on its historical perspective, in a Finno-Ugric context in which often practice of ethnic religions is seen and/or used as a marker for ethnicity.
{"title":"The Vös’as’, the Udmurt sacrificial priest: an old task for young men","authors":"E. Toulouze, Liivo Niglas","doi":"10.33356/TEMENOS.55613","DOIUrl":"https://doi.org/10.33356/TEMENOS.55613","url":null,"abstract":"In the Udmurt diaspora of Northern Bashkortostan, the Udmurt traditional religion is very much alive; it is part of the villagers’ everyday life. Rituals are regularly held both at the village level and at a wider community, composed of several villages, and they involve the whole population. This article focuses on the key character of Udmurt ritual: the sacrificial priest, called vos’as’, and attempts to sketch a pattern of function performing and transmission, taking into account the lightly different practice in two local groups of villages. Further on it reflects on its historical perspective, in a Finno-Ugric context in which often practice of ethnic religions is seen and/or used as a marker for ethnicity.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69647300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this paper, I demonstrate how a universalising Muslim identity is constructed in the Facebook prayers of young Finnish Muslims. By analysing the rhetorical devices utilized in the prayer updates, I argue that the prayers serve a function similar to the ‘flagging’ of national identity; the prayers portray the Islamic umma as a unified community and seek to diminish possible counter-discourses that emphasise ethnic divisions among Muslims. This study thus supports earlier observations of a novel ‘umma consciousness’ that is on the rise among young generations of Muslims in Europe.
{"title":"Praying for One Umma: Rhetorical Construction of a Global Islamic Community in the Facebook Prayers of Young Finnish Muslims","authors":"Teemu Pauha","doi":"10.33356/TEMENOS.58019","DOIUrl":"https://doi.org/10.33356/TEMENOS.58019","url":null,"abstract":"In this paper, I demonstrate how a universalising Muslim identity is constructed in the Facebook prayers of young Finnish Muslims. By analysing the rhetorical devices utilized in the prayer updates, I argue that the prayers serve a function similar to the ‘flagging’ of national identity; the prayers portray the Islamic umma as a unified community and seek to diminish possible counter-discourses that emphasise ethnic divisions among Muslims. This study thus supports earlier observations of a novel ‘umma consciousness’ that is on the rise among young generations of Muslims in Europe.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47811011","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A family celebration named slava or krsna slava (celebration/glorification or christened celebration) is a unique custom within the tradition of the Serbian Orthodox Church, where each family annually celebrates its patron saint. Besides Christmas, slava represents one of the most important celebrations in the life of each family. Though its roots reach as far back as the medieval times, slava and its role in the family tradition were neglected and marginalized during the communist period of the Serbian history. With the revitalization of religion and especially the reaffirmation of the Serbian Orthodox Church at the end of the last century, slava regained its significance and recognition, and even exceeded the private family sphere. It is nowadays often used as an indicator of one’s nationality and status with little real connection to its authentic religious meaning and purpose. Additionally, this originally family custom has now become a celebration day for many public institutions, companies, and professional associations. This paper aims to present slava’s distinctive structure and features, as well as explore ways in which the transformation is related to the revitalization of religion and growing nationalism in transitional Serbian society.
{"title":"The Slava Celebration: A Private and a Public Matter","authors":"Sabina Hadžibulić","doi":"10.33356/TEMENOS.51325","DOIUrl":"https://doi.org/10.33356/TEMENOS.51325","url":null,"abstract":"A family celebration named slava or krsna slava (celebration/glorification or christened celebration) is a unique custom within the tradition of the Serbian Orthodox Church, where each family annually celebrates its patron saint. Besides Christmas, slava represents one of the most important celebrations in the life of each family. Though its roots reach as far back as the medieval times, slava and its role in the family tradition were neglected and marginalized during the communist period of the Serbian history. With the revitalization of religion and especially the reaffirmation of the Serbian Orthodox Church at the end of the last century, slava regained its significance and recognition, and even exceeded the private family sphere. It is nowadays often used as an indicator of one’s nationality and status with little real connection to its authentic religious meaning and purpose. Additionally, this originally family custom has now become a celebration day for many public institutions, companies, and professional associations. This paper aims to present slava’s distinctive structure and features, as well as explore ways in which the transformation is related to the revitalization of religion and growing nationalism in transitional Serbian society.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46242493","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Ugo Dessì: Japanese Religions and Globalization","authors":"Teuvo Laitila","doi":"10.33356/TEMENOS.65157","DOIUrl":"https://doi.org/10.33356/TEMENOS.65157","url":null,"abstract":"","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2017-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47232225","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the wake of their rejection of purgatory Protestants had to rethink their eschatological views. The German Lutherans of the latter half of the sixteenth century developed a robust doctrine of the last things, including a teaching on what departed souls know prior to the resurrection. Following an overview of the sources and a brief reconstruction of the overall locus, this article focuses on an analysis of what and how disembodied souls are claimed to know. The evidence holds some surprises. First, while more than lip-service is certainly paid to the ways of knowing God, the authors’ real interest lies in the exploration of interpersonal relationships. Their primary concern is how other human beings, whether still on earth or already departed, may be known and what may be known about them. The implications are threefold. Knowledge of God and knowledge of human beings—ultimately, knowledge of self—are intertwined. Anthropology takes centre-stage, and ontology is thus superseded by epistemology. In all this, the body is never relinquished. The apparently unconscious importation of sensory language and conceptualisation of sense-based experience permeate the discussion of ostensibly disembodied knowledge. Knowing, for our authors, is ultimately a function of the body even if this means ‘packing’ bodily functions into the soul. In this doctrine, which may have had its roots in patristics but which has also demonstrably absorbed impulses from popular religion, knowledge of God is not only deeply connected with individual identity but also exhibits indelible social features and is inseparable from the (re)constitution of community.
{"title":"The knowledge of disembodied souls: Epistemology, body, and social embeddedness in the eschatological doctrine of later sixteenth-century German Lutherans","authors":"Gábor Ittzés","doi":"10.33356/temenos.60303","DOIUrl":"https://doi.org/10.33356/temenos.60303","url":null,"abstract":"In the wake of their rejection of purgatory Protestants had to rethink their eschatological views. The German Lutherans of the latter half of the sixteenth century developed a robust doctrine of the last things, including a teaching on what departed souls know prior to the resurrection. Following an overview of the sources and a brief reconstruction of the overall locus, this article focuses on an analysis of what and how disembodied souls are claimed to know. The evidence holds some surprises. First, while more than lip-service is certainly paid to the ways of knowing God, the authors’ real interest lies in the exploration of interpersonal relationships. Their primary concern is how other human beings, whether still on earth or already departed, may be known and what may be known about them. The implications are threefold. Knowledge of God and knowledge of human beings—ultimately, knowledge of self—are intertwined. Anthropology takes centre-stage, and ontology is thus superseded by epistemology. In all this, the body is never relinquished. The apparently unconscious importation of sensory language and conceptualisation of sense-based experience permeate the discussion of ostensibly disembodied knowledge. Knowing, for our authors, is ultimately a function of the body even if this means ‘packing’ bodily functions into the soul. In this doctrine, which may have had its roots in patristics but which has also demonstrably absorbed impulses from popular religion, knowledge of God is not only deeply connected with individual identity but also exhibits indelible social features and is inseparable from the (re)constitution of community.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2016-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69647412","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The special issue Connected with God: Body, the Social, and the Transcendent addresses the very topical question of the architecture of religious, especially Christian, experiences. Specifically, it examines the processes in which Christians experience the connection with, and gain knowledge of, God in and through the body, and, in particular, the role of social relatedness and morality in generating and informing these experiences. The issue challenges the view of an individual subjective relationship with God, and argues that Christian experiences of God’s presence are not solely a matter of an individual’s relationship with the divine but are very much made possible, guided, and conceptualised through corporeal relationships with social others – believers and other fellow-humans. Through detailed ethnographic and historical examination, the issue also addresses the question of whether and how the form of Christianity practised influences people’s experiences of divine presence.
{"title":"Connected with God: Body, the social, and the transcendent","authors":"Minna Opas, Anna Haapalainen","doi":"10.33356/TEMENOS.60302","DOIUrl":"https://doi.org/10.33356/TEMENOS.60302","url":null,"abstract":"The special issue Connected with God: Body, the Social, and the Transcendent addresses the very topical question of the architecture of religious, especially Christian, experiences. Specifically, it examines the processes in which Christians experience the connection with, and gain knowledge of, God in and through the body, and, in particular, the role of social relatedness and morality in generating and informing these experiences. The issue challenges the view of an individual subjective relationship with God, and argues that Christian experiences of God’s presence are not solely a matter of an individual’s relationship with the divine but are very much made possible, guided, and conceptualised through corporeal relationships with social others – believers and other fellow-humans. Through detailed ethnographic and historical examination, the issue also addresses the question of whether and how the form of Christianity practised influences people’s experiences of divine presence.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2016-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69647401","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the relationship between language, experience, and the body. Employing a phenomenological approach that takes the sensory body as its starting point, it focuses on three instances of ‘divine experience’, looking at the ways in which social actors seek to express that experience through metaphorical translation into more familiar, everyday realms. It argues that within this perceptual process – which starts in bodily experience and ends in words – both bodies and worlds are formed: bodies open to (often sensory) aspects of divine experience, and worlds that include the divine, alongside instances of divine agency. Indeed, such bodily conceptual and linguistic work is, social actors claim, the product of divine agency. At the heart of the three instances of divine experience explored here rests the issue of ‘new birth’, itself a metaphorical move employed to express a phenomenon in which the body appears to be transformed into something new, namely a habitation of divine presence. As such presence ‘bubbles up’ from within, it sometimes ‘overflows’ in words. The body speaks. Alongside exploring the metaphorical moves employed to express this type of bodily experience, this article raises the ontological question of what kind of body it is, in such cases, that is speaking, thus providing a phenomenologically inflected response to recent ‘ontological’ debates within anthropology.
{"title":"The speaking body: metaphor and the expression of extraordinary experience","authors":"Jamie Barnes","doi":"10.33356/TEMENOS.60307","DOIUrl":"https://doi.org/10.33356/TEMENOS.60307","url":null,"abstract":"This article explores the relationship between language, experience, and the body. Employing a phenomenological approach that takes the sensory body as its starting point, it focuses on three instances of ‘divine experience’, looking at the ways in which social actors seek to express that experience through metaphorical translation into more familiar, everyday realms. It argues that within this perceptual process – which starts in bodily experience and ends in words – both bodies and worlds are formed: bodies open to (often sensory) aspects of divine experience, and worlds that include the divine, alongside instances of divine agency. Indeed, such bodily conceptual and linguistic work is, social actors claim, the product of divine agency. At the heart of the three instances of divine experience explored here rests the issue of ‘new birth’, itself a metaphorical move employed to express a phenomenon in which the body appears to be transformed into something new, namely a habitation of divine presence. As such presence ‘bubbles up’ from within, it sometimes ‘overflows’ in words. The body speaks. Alongside exploring the metaphorical moves employed to express this type of bodily experience, this article raises the ontological question of what kind of body it is, in such cases, that is speaking, thus providing a phenomenologically inflected response to recent ‘ontological’ debates within anthropology.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2016-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69647681","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The author discusses what she learned from her participation in evangelical fighting ministries, paying special attention to how these communities sought to connect with God through interacting with each other. In training with and interviewing the members of these ministries in Rio de Janeiro, Brazil, the author found that as evangelical Christians, many struggled to establish and maintain the primacy of their personal relationships with God over their interpersonal interests. Yet they also believed their relationships with God were meant to be witnessed and experienced by others. During moments of worship they shared emotional intimacy, granting each other opportunities to make outwardly perceivable their internally felt relationships with God. During their Brazilian jiu-jitsu training, they were encouraged to feel God’s presence as they grappled with each other at very close contact. Using the concept of compartmentalisation, the author analyses how these evangelical fighting ministries demarcated their practices into emotional and physical forms of intimacy, thereby finding different ways to achieve what they perceived as personal contact with God in their intense interactions with each other.
{"title":"The intimate intensity of Evangelical fighting ministries","authors":"J. Rivers","doi":"10.33356/TEMENOS.60305","DOIUrl":"https://doi.org/10.33356/TEMENOS.60305","url":null,"abstract":"The author discusses what she learned from her participation in evangelical fighting ministries, paying special attention to how these communities sought to connect with God through interacting with each other. In training with and interviewing the members of these ministries in Rio de Janeiro, Brazil, the author found that as evangelical Christians, many struggled to establish and maintain the primacy of their personal relationships with God over their interpersonal interests. Yet they also believed their relationships with God were meant to be witnessed and experienced by others. During moments of worship they shared emotional intimacy, granting each other opportunities to make outwardly perceivable their internally felt relationships with God. During their Brazilian jiu-jitsu training, they were encouraged to feel God’s presence as they grappled with each other at very close contact. Using the concept of compartmentalisation, the author analyses how these evangelical fighting ministries demarcated their practices into emotional and physical forms of intimacy, thereby finding different ways to achieve what they perceived as personal contact with God in their intense interactions with each other.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2016-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69647507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines the role of socio-moral space in people’s experiences of divine presence. More specifically, it addresses the questions of how social others influence people’s experiences of God and Satan among the indigenous evangelical Yine people of Peruvian Amazonia, and the consequences these interactions have for the individual believer and the collectivity. For the Yine dreams are a privileged site of human encounter with other-than-human beings, and they also feature centrally in their Christian lives. It is in dreams that they interact with angels and sometimes with the devil. By examining Yine evangelical dreams as mimetic points of encounter involving not only the dreamer but also transcendent beings and fellow believers as active agents, the article shows that Yine experiences of God’s presence cannot be conceptualised as an individual matter, but are highly dependent on the social other: they come to be as co-acted experiences of the divine.
{"title":"Dreaming faith into being: Indigenous Evangelicals and co-acted experiences of the divine","authors":"Minna Opas","doi":"10.33356/TEMENOS.60306","DOIUrl":"https://doi.org/10.33356/TEMENOS.60306","url":null,"abstract":"This article examines the role of socio-moral space in people’s experiences of divine presence. More specifically, it addresses the questions of how social others influence people’s experiences of God and Satan among the indigenous evangelical Yine people of Peruvian Amazonia, and the consequences these interactions have for the individual believer and the collectivity. For the Yine dreams are a privileged site of human encounter with other-than-human beings, and they also feature centrally in their Christian lives. It is in dreams that they interact with angels and sometimes with the devil. By examining Yine evangelical dreams as mimetic points of encounter involving not only the dreamer but also transcendent beings and fellow believers as active agents, the article shows that Yine experiences of God’s presence cannot be conceptualised as an individual matter, but are highly dependent on the social other: they come to be as co-acted experiences of the divine.","PeriodicalId":43012,"journal":{"name":"TEMENOS","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2016-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69647637","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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