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Religious representation and performative citizenship: The civic dimensions of Shia lamentation rituals in Barcelona 宗教代表和表演性公民身份：巴塞罗那什叶派哀歌仪式的公民维度

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2023-01-25 DOI: 10.1177/00377686221148408

Avi Astor, Rosa Martínez-Cuadros, Víctor Albert-Blanco

In diasporic contexts, religious representatives play a key role as cultural ambassadors for their respective communities and religions. This article examines religious representation as a form of civic engagement among Shia Muslims who have assumed representational responsibilities in Barcelona. Our study focuses on their interactions with municipal authorities and the wider public amid the planning, organization, and enactment of public lamentation processions. We show how public rituals provide representatives of Barcelona’s main Shia community with a platform for ‘performative citizenship’ practices like claiming rights and demonstrating their deservingness of inclusion in the neighborhood, city, and nation. Yet, different representatives have engaged in distinct styles of representation and performative citizenship. In explaining these differences, we draw attention to how their respective migration trajectories, historical experiences, and sociostructural location have contributed to certain pressures, forms of positional awareness, and practical dispositions that account for their inclinations toward different approaches to civic engagement.

在流散的情况下，宗教代表作为各自社区和宗教的文化大使发挥着关键作用。本文研究了在巴塞罗那承担代表责任的什叶派穆斯林中，宗教代表作为公民参与的一种形式。我们的研究重点是在公众哀悼游行的规划、组织和实施过程中，他们与市政当局和广大公众的互动。我们展示了公共仪式如何为巴塞罗那主要什叶派社区的代表提供一个“表演性公民身份”实践的平台，比如要求权利，并展示他们在社区、城市和国家中融入社会的价值。然而，不同的代表参与了不同风格的代表和表现公民身份。在解释这些差异时，我们提请注意他们各自的移民轨迹、历史经历和社会结构位置是如何导致某些压力、位置意识形式和实践倾向的，这些都是他们倾向于不同的公民参与方式的原因。

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引用次数: 0

Creator, saviour, garburator: (Re)imagining the human role in the world through a case of food waste 创造者、救世主、垃圾搬运工：通过一个食物浪费的案例重新想象人类在世界上的角色

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-12-28 DOI: 10.1177/00377686221144400

A. Salonen

The contemporary food system relies on a paradigm of human exceptionalism. But living well together with all forms of life would require that we imagine humans’ place in the world as embedded, not as separate. This study explores food waste as a case for how to reimagine humans’ place in the world. Drawing from individual and group interviews conducted in Canada and Finland, I trace the roles that ordinary people assign for themselves when talking about food waste. Humans see themselves as both creators of food waste and as saviours of food that is in danger of going to waste. These images uphold the division between humans and the nonhuman world. As a way of troubling these anthropocentric notions and re-embedding the human in the analysis in a way that transcends hierarchical subject positions, I identify a third role: that of the garburator. This role takes humans seriously as material, embodied, and eventually decomposing beings.

当代的食物系统依赖于人类例外论的范式。但是，与所有形式的生命一起生活需要我们将人类在世界上的地位想象为嵌入的，而不是分离的。这项研究以食物浪费为例，探讨如何重新想象人类在世界上的地位。根据在加拿大和芬兰进行的个人和团体采访，我追溯了普通人在谈论食物浪费时为自己分配的角色。人类认为自己既是食物浪费的创造者，也是面临浪费危险的食物的救世主。这些图像维护了人类和非人类世界之间的分裂。为了扰乱这些以人类为中心的观念，并以一种超越等级主体立场的方式将人类重新嵌入分析中，我确定了第三个角色：混淆者。这个角色将人类视为物质的、具体化的、最终分解的存在。

引用次数: 0

Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative 驱魔、不受欢迎实体的提取和身体周围的其他精神斗争：比较视角

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-12-01 DOI: 10.1177/00377686221147797

Serena Bindi, Verónica Giménez Béliveau

Exorcism is a long-standing practice in the history of religions and has increased in contemporary societies. The introduction to the dossier ‘Exorcisms, extractions of unwanted identities, and other spiritual struggles around the body’ proposes a revision of the production of contemporary social sciences – in particular, anthropology and sociology – on exorcism. First, we propose a reflection on the category of exorcism, and then we discuss some of the issues that underlie research on the contemporary practice: ritual performance, the status of exorcism in modernity, the relationship with therapeutic and healing practices, the discussion of exorcism as a gendered ritual, and the political dimension of the practice.

驱魔是宗教史上的一种长期做法，在当代社会中有所增加。档案“驱魔、提取不想要的身份和身体周围的其他精神斗争”的引言提出了对当代社会科学，特别是人类学和社会学关于驱魔的成果的修订。首先，我们提出了对驱魔类别的反思，然后我们讨论了当代实践研究的一些问题：仪式表演、驱魔在现代性中的地位、与治疗和治愈实践的关系、驱魔作为一种性别仪式的讨论以及实践的政治维度。

引用次数: 0

In plain view: Gender in the work of women healthcare chaplains. 显而易见:妇女保健牧师工作中的性别问题。

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-12-01 DOI: 10.1177/00377686221105770

Sonya Sharma, Sheryl Reimer-Kirkham

In sociological studies of religion and chaplaincy, there is little research on how gender plays a role in structural inequalities and experiences of women chaplains. Through research on the work of women chaplains in public healthcare in Vancouver (Canada) and London (England) this qualitative study revealed that while they have opportunities for leadership and ministry in chaplaincy, they are often on the margins of the religious institutions they are affiliated with and the secular medical organisations that employ them. Simultaneously, they confront the social structuring of gender and race that can affect them being overlooked. By applying a lived religion and feminist intersectional analysis, this research focuses on an area of study that has received scant attention.

在宗教和牧师的社会学研究中，很少有关于性别如何在结构性不平等和女性牧师经历中发挥作用的研究。通过对温哥华(加拿大)和伦敦(英国)公共保健部门女牧师工作的研究，这一定性研究表明，虽然她们有机会担任牧师的领导和事工，但她们往往处于所属宗教机构和雇用她们的世俗医疗组织的边缘。与此同时，他们还面临着性别和种族的社会结构，这可能会影响他们被忽视。通过对现实宗教和女权主义的交叉分析，本研究关注的是一个很少受到关注的研究领域。

引用次数: 1

Athéisme et sécularisme au Kenya : les tribulations des Atheists In Kenya (AIK). 肯尼亚的无神论和世俗主义:肯尼亚无神论者的苦难(AIK)。

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-12-01 DOI: 10.1177/00377686221105780

Hervé Maupeu, Yonatan N Gez, Yvan Droz

As affirmed by the 2010 constitution, the Republic of Kenya is a secular country that promises both freedom of faith and freedom from religion. In practice, however, the realm of religion in Kenya is highly normative. The 2010s have seen the rise of a group seeking to challenge this status quo: Atheists in Kenya (AIK). The group met with fierce resistance, and its attempt to register as a legal society ended before the country's High Court. AIK's activism turned it into a social movement that demands a reexamination of the close ties between religion and the State. It is thus an important participant in a wide debate on secularism in Kenya. In addition, AIK may be read as a testimony to the country's present stage of democratization, which allows - if sometimes reluctantly - for new modes of social action and for the expression of claims that were formerly kept in check.

正如2010年宪法所确认的那样，肯尼亚共和国是一个世俗国家，承诺信仰自由和宗教自由。然而在实践中，肯尼亚的宗教领域是高度规范的。2010年代，一个试图挑战这种现状的团体崛起了:肯尼亚的无神论者(AIK)。该组织遇到了激烈的抵抗，其注册为一个法律社会的尝试在该国高等法院之前结束了。AIK的激进主义使其成为一场社会运动，要求重新审视宗教与国家之间的密切关系。因此，它是肯尼亚关于世俗主义的广泛辩论的重要参与者。此外，AIK可以被视为该国目前民主化阶段的证明，这一阶段允许- -虽然有时是不情愿的- -新的社会行动模式和表达以前受到限制的要求。

引用次数: 1

Possession and exorcism on the margins of Islam: Mali 伊斯兰教边缘的附身和驱魔:马里

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-11-30 DOI: 10.1177/00377686221133943

J. Colleyn

This article focuses on three different patterns of spirit possession in Mali, a country where spirits interact with human beings. Some Malian cases – but not all of them – comfort the well-received theory asserting that possession is a form of protest and is related to a historical crisis. African possession cults are generally considered as characteristics of marginal groups in response to the domination of a monotheist religion, especially Islam and Christianity, but several cults from the Minianka area contradict this ideal type. At a national level, some cults look for a compromise with the spirits, while others are aimed to get rid of them.

这篇文章聚焦于马里的三种不同的精神占有模式，马里是一个精神与人互动的国家。马里的一些案件——但不是所有案件——证实了一种广受欢迎的理论，即占有是一种抗议形式，与历史危机有关。非洲占有邪教通常被认为是边缘群体的特征，以回应一神教的统治，尤其是伊斯兰教和基督教，但米南卡地区的一些邪教与这种理想类型相矛盾。在国家层面上，一些邪教寻求与精神的妥协，而另一些则旨在摆脱它们。

引用次数: 1

Exorcising angry deities and spirits of the dead: Spiritual and earthly battles of married women in Uttarakhand (India) 驱走愤怒的神灵和亡灵：北阿坎德邦（印度）已婚妇女的精神和世俗之战

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-11-30 DOI: 10.1177/00377686221139214

Serena Bindi

Ethnographic analysis of the two main exorcistic practices in which married women are involved in Garhwal (India) shows that the theme of domestic conflict is central to both rituals. Addressing classical debates in anthropology about possession, this text raises two main questions: are these practices forms of feminine resistance to patriarchal social rules? And what is the notion of the person and her or his action in the world underlying these practices? Although these rituals may sometimes bring benefits to the women participating in them, women do not seem to perceive themselves nor to act as individuals who are resisting social structures, but more as part of collective networks of human and spiritual persons. As for the effects of these rituals, they are geared towards the preservation of family unity. This is achieved by the fact that, while evoking human conflict, these ritual devices subordinate it to the problem of divine conflict. Yet these practices do not only have an integrative function vis-à-vis conflicts that potentially endanger the family unit, but they also firmly establish the position of married women and their irreplaceability in the fabric of social life. Being close to the deities of their natal villages and easily affected by spirits of the dead, married women have an essential role in mediating with them and therefore in building and preserving the network of human and non-human beings on which the well-being of the family depends.

对加瓦尔（印度）已婚妇女参与的两种主要驱魔仪式的民族志分析表明，家庭冲突的主题是这两种仪式的核心。针对人类学中关于占有的经典争论，本文提出了两个主要问题：这些做法是女性对父权制社会规则的抵抗吗？在这些实践背后的世界里，这个人和她或他的行为是什么概念？尽管这些仪式有时会给参加仪式的妇女带来好处，但妇女似乎并不认为自己或行为是抵制社会结构的个人，而是更多地作为人类和精神人集体网络的一部分。至于这些仪式的效果，它们是为了维护家庭团结。这是因为，在唤起人类冲突的同时，这些仪式装置将其置于神圣冲突的问题之下。然而，这些做法不仅对可能危及家庭单位的冲突具有综合作用，而且还牢固地确立了已婚妇女的地位及其在社会生活结构中的不可替代性。已婚妇女与出生村庄的神灵关系密切，很容易受到亡灵的影响，她们在与神灵进行调解方面发挥着重要作用，因此在建立和维护家庭福祉所依赖的人类和非人类网络方面发挥着至关重要的作用。

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引用次数: 2

Exorcisme catholique en France contemporaine, entre thérapeutique et régulation institutionnelle 当代法国的天主教驱魔，在治疗和制度规范之间

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-10-25 DOI: 10.1177/00377686221122981

Verónica Giménez Béliveau

This article proposes to study the contemporary implementation of Catholic exorcism rituals in France. It is a growing demand that challenges the Catholic Church and expresses discomforts in contemporary society. Based on a study conducted in France between 2016 and 2020, the research is spread over various dioceses and works with diverse actors (priests, exorcists, ritual requesters, lay collaborators) belonging to plural groups. Using qualitative strategies – mainly ethnography, active interviews and document analysis – this article analyses the population requesting exorcism, and attempts to understand the environments in which the practices are anchored and the work of the exorcists. This article shows the dialogue established between the practice of exorcism and medical interpretations, and the deployment of a new listening and regulation of the Church towards an increased demand which is related to indeterminate misfortunes linked to the field of health and healing.

本文旨在研究天主教驱魔仪式在法国的当代实施情况。这是对天主教会的挑战，也是对当代社会的不满。该研究以2016年至2020年在法国进行的一项研究为基础，分布在各个教区，并与属于多个团体的不同演员(牧师、驱魔人、仪式请求者、世俗合作者)合作。本文采用定性策略——主要是民族志、主动访谈和文献分析——分析了要求驱魔的人群，并试图了解驱魔活动所处的环境和驱魔人的工作。这篇文章显示了驱魔实践与医学解释之间建立的对话，以及针对与健康和治疗领域有关的不确定的不幸有关的日益增加的需求，对教会进行新的倾听和管理的部署。

引用次数: 1

Exorcism: A device of differentiation in Burmese Buddhism 驱魔:缅甸佛教的一种区分手段

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-08-12 DOI: 10.1177/00377686221115529

Bénédicte Brac de la Perriére

In Burma, exorcism is readily observable as a healing practice, and appears as a relatively well-bound domain ensconced into the larger and manifold Burmese Buddhist esoterism known as the weikza path. In this article, exorcism will be examined to unveil what he does to the Burmese religion. Particularly, manifestation of nefarious beings provoked by specialists in their patients during séances, through supposedly erratic movement is opposed to spirit possession’s dances as exorcism to adorcism (de Heusch). It is argued that bodily behaviour is used by exorcist as a way to demonstrate whose spiritual beings’ worship should be abandoned by patients undertaking the exorcist cure and by weikza followers.

在缅甸，驱魔是一种很容易观察到的治疗实践，似乎是一个相对良好的领域，隐藏在更大、更多元的缅甸佛教神秘主义中，即所谓的维克扎之路。在这篇文章中，驱魔将被检查，以揭示他对缅甸宗教的所作所为。特别是，专家在他们的病人身上激起的邪恶生物的表现，通过所谓的不稳定的动作，与精神占有的舞蹈相反，就像对崇拜的驱魔一样(de Heusch)。有人认为，驱魔人用身体行为来证明，接受驱魔人治疗的病人和维克扎的追随者应该放弃对谁的精神存在的崇拜。

引用次数: 0

Music for healing: Black Gnawas and the ‘professional’ practice of dealing with spirits in southeastern Morocco 治疗音乐：黑Gnawas和摩洛哥东南部处理灵魂的“专业”实践

IF 0.9 3区哲学 0 RELIGION

Social Compass

Pub Date : 2022-08-12 DOI: 10.1177/00377686221111967

Silvia Montenegro

In Morocco, people usually call Gnawa those communities of black Moroccans made up of descendants of slaves from sub-Saharan Africa (Mauritania, Senegal, Mali, Nigeria, and Guinea) who follow rituals merging Islamic traditions with pre-Islamic African traditions. Gnawa brotherhoods are organised into ‘houses’ called Dar Gnawa. Each house is led by a Mʿallem (a ritual master) who inherits his ancestor’s knowledge and is responsible for a group of apprentice musicians and dancers from the same town or from other places. Music and dancing are key elements in their religious ceremonies. Based on fieldwork carried out in 2012–2016 in a black community living in southeastern Morocco, a village in the desert, 50 km away from the border with Algeria, this article analyses the healing rituals performed by the brotherhood in the two Dar Gnawas in the town, in nearby villages, and in the annual festival. The aim of this article is to explain how Gnawas created their legitimacy and prestige as ‘professional’ healers.

在摩洛哥，人们通常称Gnawa为摩洛哥黑人社区，这些社区由撒哈拉以南非洲（毛里塔尼亚、塞内加尔、马里、尼日利亚和几内亚）的奴隶后裔组成，他们遵循将伊斯兰传统与前伊斯兰非洲传统相融合的仪式。Gnawa兄弟会被组织成名为Dar Gnawa的“房子”。每栋房子都由一位Mʿallem（一位仪式大师）领导，他继承了祖先的知识，并负责一群来自同一城镇或其他地方的音乐家和舞者学徒。音乐和舞蹈是他们宗教仪式的关键元素。基于2012-2016年在摩洛哥东南部一个黑人社区进行的实地调查，该社区位于沙漠中，距离阿尔及利亚边境50公里。本文分析了兄弟会在该镇的两个Dar Gnawas、附近村庄和一年一度的节日中举行的疗愈仪式。这篇文章的目的是解释Gnawas是如何创造他们作为“专业”治疗师的合法性和声望的。

引用次数: 2

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