Pub Date : 2023-12-01DOI: 10.1080/0048721x.2023.2289404
Nirvikar Singh
{"title":"Who owns religion? Scholars, Sikhs and the public sphere","authors":"Nirvikar Singh","doi":"10.1080/0048721x.2023.2289404","DOIUrl":"https://doi.org/10.1080/0048721x.2023.2289404","url":null,"abstract":"","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":1.0,"publicationDate":"2023-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138611965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-21DOI: 10.1080/0048721x.2023.2284200
Andreas Nordin
{"title":"Imagery of ritual actions in religious dreaming: steps toward a theory and method of the cognition of dreamt ritual interaction","authors":"Andreas Nordin","doi":"10.1080/0048721x.2023.2284200","DOIUrl":"https://doi.org/10.1080/0048721x.2023.2284200","url":null,"abstract":"","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":1.0,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139251558","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-17DOI: 10.1080/0048721X.2023.2277022
Agata Rejowska
ABSTRACT The article is based on empirical research on humanist (individualized and mostly secular) weddings conducted in Poland between the years 2016 and 2020. As an emerging new form of civic rituality, humanist marriage ceremonies affect the ritual landscape of Poland, and by doing so they change the status quo. One can perceive their appearance as a sign of secularization and detachment from the institutionalized religion of the dominant Catholic Church, but also other religious transformations encompassed by the term of re-enchantment, such as the emergence of less formalized, alternative spiritualities, and changes in the field of institutionalized religion, namely its privatization. In my analysis, I go beyond such binaries as religious/secular, sacred/profane, sacred/secular and demonstrate that humanist wedding ceremonies deploy four different kinds of the sacred (the character of these categories is analytical rather than substantial): religious-sacred; nonreligious-sacred; spiritual-sacred and secular-sacred.
{"title":"Humanist marriage ceremonies in Poland: re-enchantment and four social constructions of the sacred","authors":"Agata Rejowska","doi":"10.1080/0048721X.2023.2277022","DOIUrl":"https://doi.org/10.1080/0048721X.2023.2277022","url":null,"abstract":"ABSTRACT The article is based on empirical research on humanist (individualized and mostly secular) weddings conducted in Poland between the years 2016 and 2020. As an emerging new form of civic rituality, humanist marriage ceremonies affect the ritual landscape of Poland, and by doing so they change the status quo. One can perceive their appearance as a sign of secularization and detachment from the institutionalized religion of the dominant Catholic Church, but also other religious transformations encompassed by the term of re-enchantment, such as the emergence of less formalized, alternative spiritualities, and changes in the field of institutionalized religion, namely its privatization. In my analysis, I go beyond such binaries as religious/secular, sacred/profane, sacred/secular and demonstrate that humanist wedding ceremonies deploy four different kinds of the sacred (the character of these categories is analytical rather than substantial): religious-sacred; nonreligious-sacred; spiritual-sacred and secular-sacred.","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":1.0,"publicationDate":"2023-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139262744","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1080/0048721X.2023.2277023
Viola Teisenhoffer
ABSTRACT This article explores how ancestry is displayed in the Kurultaj festival where historical reenactment clubs, contemporary Pagan leaders and their followers, politicians, physical anthropologists, and archaeologists as well as folk ensembles gather to celebrate present-day Hungarians’ purported Central Asian origins. Considering this event as an instance of re-enchantment closely connected with the Pagan revival, the article’s objective is twofold. On the one hand, it attempts to understand how Pagan conceptions of the past exceed the strict limits of groups engaged in (re)creating pre-Christian religious beliefs and practices, reaching a wider public and interweaving spirituality with politics and historical sciences. On the other hand, it suggests that the Pagan revival, as re-enchantment, might be characterized not only by the sociological, economic, historical, and ideological background of the persons and groups that instigate it but also by the new forms of rituality that compose it.
{"title":"Pagan revival, re-enchantment, and new forms of rituality in Hungary: the case of the Kurultaj festival","authors":"Viola Teisenhoffer","doi":"10.1080/0048721X.2023.2277023","DOIUrl":"https://doi.org/10.1080/0048721X.2023.2277023","url":null,"abstract":"ABSTRACT This article explores how ancestry is displayed in the Kurultaj festival where historical reenactment clubs, contemporary Pagan leaders and their followers, politicians, physical anthropologists, and archaeologists as well as folk ensembles gather to celebrate present-day Hungarians’ purported Central Asian origins. Considering this event as an instance of re-enchantment closely connected with the Pagan revival, the article’s objective is twofold. On the one hand, it attempts to understand how Pagan conceptions of the past exceed the strict limits of groups engaged in (re)creating pre-Christian religious beliefs and practices, reaching a wider public and interweaving spirituality with politics and historical sciences. On the other hand, it suggests that the Pagan revival, as re-enchantment, might be characterized not only by the sociological, economic, historical, and ideological background of the persons and groups that instigate it but also by the new forms of rituality that compose it.","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":1.0,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139271892","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-10DOI: 10.1080/0048721x.2023.2277019
Gerald Creed
ABSTRACTWhile Bulgarians have purportedly been mumming since ancient times, the last 20 years have seen an increase of interest and participation in these multi-purpose rituals. The ‘revival’ has been accompanied by an increase of expressed belief in the efficacy of the rituals to exorcize evil and bring abundance. How can we account for this seeming re-enchantment? Following a brief description of the rituals, this analysis tracks three dynamics that have contributed to new expressions of belief: the impact of western postsecularism, the prior significance of ambivalence in how villagers related to the rituals, and widespread disenchantment with alternative programs for development and improvement. The article concludes with an examination of how these forces of re-enchantment articulate with a prior analysis of mumming as an expression of alternative modernity.KEYWORDS: Folk revivalbeliefpostsecularismambivalencepolitical economy AcknowledgementsI wish to thank the editors of this thematic issue, the three anonymous reviewers, and Michael Stausberg for insightful and helpful comments on previous versions of the manuscript. Special gratitude goes to Alessandro Testa, Agata Ładykowska and Viola Teisenhoffer, for inspiring me to wrestle with the notion of re-enchantment and including my efforts with theirs.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 I use the term mumming for multiple reasons. While survakari and kukeri are used generically in Bulgarian for these rituals, participants in villages that do not use these terms sometimes resent being labeled as such. The other common Bulgarian option is ‘masquerade', which I sometimes use as well, but in English that term evokes the carnival-like qualities more characteristic of mumming festivals than the village practices I emphasize here. For the same reason I do not use the term ‘carnival' itself, or ‘games', which are also used in Bulgarian. Anglo-Irish mumming is not a perfect parallel either (see e.g., Glassie Citation1975; Sider Citation1976), but since the term is less common it does not evoke as many inappropriate preconceptions as the other English options. This is not a criticism of scholars who use these other terms as I also use them on occasion, it is just an explanation why I use the term mumming more often.2 This is not an exhaustive list (of either places or terms), and my objective here is not comparative. Some of these cases also evince elements of west European carnival traditions, while an excellent analysis by Ivo Strahilov (Citation2021b) points out the Ottoman/Turkish and Roma influences on Bulgarian mumming. All these challenge common nationalist characterizations of mumming customs, although the Bulgarian case is perhaps distinguished by the extent of contemporary enactments.3 This description is adapted from Creed (Citation2004). For more details and different analyses see the voluminous writings on mumming by Bulgarian anthropo
{"title":"Avenues of re-enchantment in Bulgarian mumming","authors":"Gerald Creed","doi":"10.1080/0048721x.2023.2277019","DOIUrl":"https://doi.org/10.1080/0048721x.2023.2277019","url":null,"abstract":"ABSTRACTWhile Bulgarians have purportedly been mumming since ancient times, the last 20 years have seen an increase of interest and participation in these multi-purpose rituals. The ‘revival’ has been accompanied by an increase of expressed belief in the efficacy of the rituals to exorcize evil and bring abundance. How can we account for this seeming re-enchantment? Following a brief description of the rituals, this analysis tracks three dynamics that have contributed to new expressions of belief: the impact of western postsecularism, the prior significance of ambivalence in how villagers related to the rituals, and widespread disenchantment with alternative programs for development and improvement. The article concludes with an examination of how these forces of re-enchantment articulate with a prior analysis of mumming as an expression of alternative modernity.KEYWORDS: Folk revivalbeliefpostsecularismambivalencepolitical economy AcknowledgementsI wish to thank the editors of this thematic issue, the three anonymous reviewers, and Michael Stausberg for insightful and helpful comments on previous versions of the manuscript. Special gratitude goes to Alessandro Testa, Agata Ładykowska and Viola Teisenhoffer, for inspiring me to wrestle with the notion of re-enchantment and including my efforts with theirs.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 I use the term mumming for multiple reasons. While survakari and kukeri are used generically in Bulgarian for these rituals, participants in villages that do not use these terms sometimes resent being labeled as such. The other common Bulgarian option is ‘masquerade', which I sometimes use as well, but in English that term evokes the carnival-like qualities more characteristic of mumming festivals than the village practices I emphasize here. For the same reason I do not use the term ‘carnival' itself, or ‘games', which are also used in Bulgarian. Anglo-Irish mumming is not a perfect parallel either (see e.g., Glassie Citation1975; Sider Citation1976), but since the term is less common it does not evoke as many inappropriate preconceptions as the other English options. This is not a criticism of scholars who use these other terms as I also use them on occasion, it is just an explanation why I use the term mumming more often.2 This is not an exhaustive list (of either places or terms), and my objective here is not comparative. Some of these cases also evince elements of west European carnival traditions, while an excellent analysis by Ivo Strahilov (Citation2021b) points out the Ottoman/Turkish and Roma influences on Bulgarian mumming. All these challenge common nationalist characterizations of mumming customs, although the Bulgarian case is perhaps distinguished by the extent of contemporary enactments.3 This description is adapted from Creed (Citation2004). For more details and different analyses see the voluminous writings on mumming by Bulgarian anthropo","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135091905","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-10DOI: 10.1080/0048721x.2024.2281771
Muhamad Arif, Nur Hidayat
{"title":"Digital religion: the basics <b>Digital religion: the basics</b> , by Heidi A. Campbell and Wendi Bellar, Routledge, London, 2022, 178 pp., £15.29 (eBook) ISBN: 978-100-305846-5","authors":"Muhamad Arif, Nur Hidayat","doi":"10.1080/0048721x.2024.2281771","DOIUrl":"https://doi.org/10.1080/0048721x.2024.2281771","url":null,"abstract":"","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135136535","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-09DOI: 10.1080/0048721x.2023.2277020
Nicholas Lackenby
This article explores the issue of ‘re-enchantment’ through an ethnographic analysis of ‘spiritual literature’ in post-Yugoslav Serbia. Following the anthropologist Alfred Gell, it argues that Orthodox texts can be understood as ‘enchanted technology’ which, in turn, allows them to work as a ‘technology of enchantment’. Spiritual literature – distributed as physical objects between bags, bookshelves, bookshops, and kiosks, as well as digitally via social media – can propel some people to grow as Orthodox Christians and relate to society in Orthodox terms. After situating the re-emergence of Orthodox publishing in historical perspective, the article shows how people defer to books and how texts circulate. Overall, the article reveals the mechanics of one form of re-enchantment.
{"title":"A technology of re-enchantment: reading, referencing, and redistributing Orthodox ‘spiritual literature’ in post-Yugoslav Serbia","authors":"Nicholas Lackenby","doi":"10.1080/0048721x.2023.2277020","DOIUrl":"https://doi.org/10.1080/0048721x.2023.2277020","url":null,"abstract":"This article explores the issue of ‘re-enchantment’ through an ethnographic analysis of ‘spiritual literature’ in post-Yugoslav Serbia. Following the anthropologist Alfred Gell, it argues that Orthodox texts can be understood as ‘enchanted technology’ which, in turn, allows them to work as a ‘technology of enchantment’. Spiritual literature – distributed as physical objects between bags, bookshelves, bookshops, and kiosks, as well as digitally via social media – can propel some people to grow as Orthodox Christians and relate to society in Orthodox terms. After situating the re-emergence of Orthodox publishing in historical perspective, the article shows how people defer to books and how texts circulate. Overall, the article reveals the mechanics of one form of re-enchantment.","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135285839","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-08DOI: 10.1080/0048721x.2023.2277017
Zuzana Bártová
ABSTRACTA growing number of studies on religion and spirituality in the workplace point towards religious functions of work and the importance of spirituality for managing employees. Yet, religion remains a blind spot for the sociology of personal development in the workplace. Based on two years of qualitative research on Slovak employees, CEOs and other professionals, this article explores how work engagement via personal development narratives is a source of meaningfulness in the respondents’ lives to the point that their relation to work has become sacralised. Moreover, personal development at work implies the mobilisation of religious selves, either theistic or holistic. The study thus highlights the role of religion in the context of work while shedding light on transformations of religion in the capitalist context.KEYWORDS: Lived religionalternative spiritualitynew spirit of capitalismre-enchantment AcknowledgementsI am grateful for the helpful remarks from the two anonymous reviewers.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Alternative spiritualities include body-mind-spirit practices, New Age, paganism and theistic spiritualities (Vincett and Woodhead Citation2009).2 I avoid the dichotomy of religious and secular in my analysis following Gauthier (Citation2020). Based on the theory of social differentiation between religion and the rest of the society, the dichotomy is normative and ideological corresponding to the modern fight against religion.3 However, if spirituality does not replace the scientific concept of religion, it remains a relevant term to be taken into consideration because it is widely used (Streib and Klein Citation2016).4 This article understands work as a modern category that developed gradually from 16th and 17th centuries onwards to embrace diverse activities of production and exchange (Méda and Vendramin Citation2013: 14-17).5 Contrary to other European Union countries, the industrial sector represents 30% of the labour market (Hrnčiar and Rievajová Citation2020) while the service sector stands for 62% (Bunčák et al. Citation2013). Slovakia also suffers from a substantial brain drain (Bednárik Citation2018; Bunčák et al. Citation2013).6 A strong working identity is also encouraged by the absence of family obligations (Méda and Venramin Citation2013: 66).7 Coaching is a process of guiding people and helping them to develop their potential and skills, mostly in professional life (Salman Citation2021, 9).8 These are practices such as the transactional analysis, neuro-linguistic programming, the enneagram personality test, the Myers-Briggs Type Indicator, emotional intelligence, mindfulness and so on. Some of these practices have explicit religious origins in New Age and Buddhism (Chen Citation2022; Stevens Citation2011).9 Bratislava is the capital and the dominant centre of Slovakia. There is substantial difference between Bratislava and other parts of Slovakia in terms o
越来越多的关于工作场所宗教和灵性的研究指出了工作的宗教功能以及灵性对管理员工的重要性。然而，宗教仍然是工作场所个人发展社会学的盲点。基于对斯洛伐克员工、首席执行官和其他专业人士两年的定性研究，本文探讨了通过个人发展叙事的工作投入如何成为受访者生活中有意义的来源，以至于他们与工作的关系变得神圣。此外，工作中的个人发展意味着调动宗教自我，无论是有神论的还是整体的。因此，这项研究强调了宗教在工作背景下的作用，同时也揭示了宗教在资本主义背景下的转变。关键词:生活宗教另类精神资本主义新精神魅力感谢两位匿名评论者的有益评论。披露声明作者未报告潜在的利益冲突。注1替代性灵性包括身体-心灵-精神实践、新时代、异教和有神论灵性(Vincett and Woodhead citation, 2009)在Gauthier (Citation2020)之后的分析中，我避免了宗教和世俗的二分法。基于宗教与社会其他部分的社会区分理论，这种二分法是规范的、意识形态的，与现代反宗教斗争相对应然而，如果灵性没有取代宗教的科学概念，它仍然是一个值得考虑的相关术语，因为它被广泛使用(Streib和Klein Citation2016)这篇文章将工作理解为一个现代的类别，从16世纪和17世纪开始逐渐发展到包括各种生产和交换活动(m达和文德拉明引文2013:14-17)与其他欧盟国家相反，工业部门占劳动力市场的30% (hrniar和rievajovcitation2020)，而服务业占62% (Bunčák等)。Citation2013)。斯洛伐克也面临着严重的人才流失(Bednárik Citation2018;Bunčák等。Citation2013)。6不承担家庭责任也会鼓励强烈的工作认同感(msameda和Venramin Citation2013: 66)教练是一个指导人们并帮助他们发展潜力和技能的过程，主要是在职业生活中(Salman Citation2021, 9)这些实践包括交易分析，神经语言编程，九型人格测试，迈尔斯-布里格斯类型指标，情商，正念等等。其中一些做法在新世纪和佛教中有明确的宗教渊源(Chen Citation2022;史蒂文斯Citation2011)。9布拉迪斯拉发是斯洛伐克的首都和主要中心。在受过教育的人口，经济，社会和文化发展以及基础设施方面，布拉迪斯拉发与斯洛伐克其他地区之间存在实质性差异(gajdoshi Citation2013)更多的信息可能导致公司的识别。由于民族志研究的范围有限，它们是不必要的。11 ' Sčítanie obyvateľov, domov a bytov Citation2021， ' Štatistický úrad斯洛文尼亚共和国，https://www.scitanie.sk/#/。2021年最低工资为623欧元。(STATdat verejn.com databáza údajov公共数据库Štatistický úrad Slovenskej republic, http://statdat.statistics.sk/。2023年6月22日访问)。即使是小公司的兼职学生雇员的工资也更高参与者观察仅限于在研究的工作场所进行四次访问和一次在线研讨会参与罗姆人在斯洛伐克受教育机会不平等的最低社会阶层中占很大比例(Bunčák等)。Citation2013;GajdošCitation2013)含量根据Wilson (Citation2014)的说法，正念在佛教中的根源可以在神秘化(心理化，科学化，精神化，美白)的过程中变得不那么明显，但这并不意味着正念冥想不是佛教冥想。本出版物是ERC CZ项目的成果。LL2006 (' ReEnchEu ')，由捷克MŠMT资助。作者简介zuzana BártováZuzana Bártová是位于České budrejovice的南波西米亚大学的社会学高级讲师。她于2019年在斯特拉斯堡大学获得宗教研究博士学位。她的研究主要集中在当代欧洲佛教的定性社会学研究和工作中的个人发展，包括新自由主义和消费文化对宗教的影响以及宗教与社会阶层之间的联系。
{"title":"Personal development and religion in the workplace in Slovakia: from life meaning to religious selves","authors":"Zuzana Bártová","doi":"10.1080/0048721x.2023.2277017","DOIUrl":"https://doi.org/10.1080/0048721x.2023.2277017","url":null,"abstract":"ABSTRACTA growing number of studies on religion and spirituality in the workplace point towards religious functions of work and the importance of spirituality for managing employees. Yet, religion remains a blind spot for the sociology of personal development in the workplace. Based on two years of qualitative research on Slovak employees, CEOs and other professionals, this article explores how work engagement via personal development narratives is a source of meaningfulness in the respondents’ lives to the point that their relation to work has become sacralised. Moreover, personal development at work implies the mobilisation of religious selves, either theistic or holistic. The study thus highlights the role of religion in the context of work while shedding light on transformations of religion in the capitalist context.KEYWORDS: Lived religionalternative spiritualitynew spirit of capitalismre-enchantment AcknowledgementsI am grateful for the helpful remarks from the two anonymous reviewers.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Alternative spiritualities include body-mind-spirit practices, New Age, paganism and theistic spiritualities (Vincett and Woodhead Citation2009).2 I avoid the dichotomy of religious and secular in my analysis following Gauthier (Citation2020). Based on the theory of social differentiation between religion and the rest of the society, the dichotomy is normative and ideological corresponding to the modern fight against religion.3 However, if spirituality does not replace the scientific concept of religion, it remains a relevant term to be taken into consideration because it is widely used (Streib and Klein Citation2016).4 This article understands work as a modern category that developed gradually from 16th and 17th centuries onwards to embrace diverse activities of production and exchange (Méda and Vendramin Citation2013: 14-17).5 Contrary to other European Union countries, the industrial sector represents 30% of the labour market (Hrnčiar and Rievajová Citation2020) while the service sector stands for 62% (Bunčák et al. Citation2013). Slovakia also suffers from a substantial brain drain (Bednárik Citation2018; Bunčák et al. Citation2013).6 A strong working identity is also encouraged by the absence of family obligations (Méda and Venramin Citation2013: 66).7 Coaching is a process of guiding people and helping them to develop their potential and skills, mostly in professional life (Salman Citation2021, 9).8 These are practices such as the transactional analysis, neuro-linguistic programming, the enneagram personality test, the Myers-Briggs Type Indicator, emotional intelligence, mindfulness and so on. Some of these practices have explicit religious origins in New Age and Buddhism (Chen Citation2022; Stevens Citation2011).9 Bratislava is the capital and the dominant centre of Slovakia. There is substantial difference between Bratislava and other parts of Slovakia in terms o","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135390933","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-06DOI: 10.1080/0048721x.2023.2277021
István Povedák
ABSTRACTThis article examines the process of re-enchantment in Hungary through the para-scientific and esoteric nationalist interpretations of the cult of the Holy Crown. The process of esoteric and para-historical re-enchantment had already begun in the early 1980s, during the easing of the cultural policy of the Kádár regime (1956–1989). From the 1990s onwards, the Holy Crown became one of the mainsprings of esoteric and para-historical ideas, which gradually became increasingly popular in neo-Shamanist and neo-pagan circles, as well as in radical right-wing nationalist circles. At first, it was considered a counter-cultural movement, but since the third Orbán government (2010 – ) esoteric nationalism has enjoyed increasing visibility and government support.KEYWORDS: Esotericismpara-historypseudo-historyneo-paganismesoteric nationalism AcknowledgementsThis article is an outcome of the ERC CZ project n. LL2006 (‘ReEnchEu’) funded by the Czech MŠMT and led by Dr. Alessandro Testa at the Department of Sociological Studies, Faculty of Social Sciences, Charles University in Prague. The research was also supported by the Moholy-Nagy University of Art and Design, Budapest. The author would like to thank reviewers for taking the time and effort necessary to review the manuscript, and Jonathan Riches for language proofreading.All translations of the Hungarian sources were made by the author of this article.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The Holy Crown was made of gold and decorated with 19 enamel pictures, semi-precious stones, genuine pearls and almandine. It has two main parts, corona graeca, the lower diadem, and corona latina, the upper bands with the cross on the top, which today is crooked. There are four pendants hanging from chains on each side of the diadem and on the back. As most historiographers and art historians agree, the differing styles and techniques used in making the enamel pictures and the fact that the inscriptions in the diadem are in Greek, but in Latin on the intersecting bands, suggest that the two parts were made in two different periods. See among others Tóth Citation2011. For the image of the Holy Crown see https://www.nemzetijelkepek.hu/ Last accessed January 4, 2023.2 The history of the Hungarian Holy Crown has been closely interwoven with Hungarian history for the past 1000 years. It cannot be the task of this study to follow the adventurous destiny of the Holy Crown. Several comprehensive analyses of these issues have been published, most recently Pálffy Citation2019; Tóth Citation2011.3 Already in the 19th century there were historians who dated the different parts of the crown to between the 9th and the 13th centuries (we find among their authors Arnold Ipolyi, Gyula Pauler, Béla Czobor and Nikodim Kondakov).4 The events of 1978, i.e. the antecedents of the last return of the Holy Crown and its reception in Hungary, are described in detail in Pálffy Citation20
{"title":"An investigation into para-scientific imageries and esoteric nationalism around the cult of the Holy Crown of Hungary","authors":"István Povedák","doi":"10.1080/0048721x.2023.2277021","DOIUrl":"https://doi.org/10.1080/0048721x.2023.2277021","url":null,"abstract":"ABSTRACTThis article examines the process of re-enchantment in Hungary through the para-scientific and esoteric nationalist interpretations of the cult of the Holy Crown. The process of esoteric and para-historical re-enchantment had already begun in the early 1980s, during the easing of the cultural policy of the Kádár regime (1956–1989). From the 1990s onwards, the Holy Crown became one of the mainsprings of esoteric and para-historical ideas, which gradually became increasingly popular in neo-Shamanist and neo-pagan circles, as well as in radical right-wing nationalist circles. At first, it was considered a counter-cultural movement, but since the third Orbán government (2010 – ) esoteric nationalism has enjoyed increasing visibility and government support.KEYWORDS: Esotericismpara-historypseudo-historyneo-paganismesoteric nationalism AcknowledgementsThis article is an outcome of the ERC CZ project n. LL2006 (‘ReEnchEu’) funded by the Czech MŠMT and led by Dr. Alessandro Testa at the Department of Sociological Studies, Faculty of Social Sciences, Charles University in Prague. The research was also supported by the Moholy-Nagy University of Art and Design, Budapest. The author would like to thank reviewers for taking the time and effort necessary to review the manuscript, and Jonathan Riches for language proofreading.All translations of the Hungarian sources were made by the author of this article.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The Holy Crown was made of gold and decorated with 19 enamel pictures, semi-precious stones, genuine pearls and almandine. It has two main parts, corona graeca, the lower diadem, and corona latina, the upper bands with the cross on the top, which today is crooked. There are four pendants hanging from chains on each side of the diadem and on the back. As most historiographers and art historians agree, the differing styles and techniques used in making the enamel pictures and the fact that the inscriptions in the diadem are in Greek, but in Latin on the intersecting bands, suggest that the two parts were made in two different periods. See among others Tóth Citation2011. For the image of the Holy Crown see https://www.nemzetijelkepek.hu/ Last accessed January 4, 2023.2 The history of the Hungarian Holy Crown has been closely interwoven with Hungarian history for the past 1000 years. It cannot be the task of this study to follow the adventurous destiny of the Holy Crown. Several comprehensive analyses of these issues have been published, most recently Pálffy Citation2019; Tóth Citation2011.3 Already in the 19th century there were historians who dated the different parts of the crown to between the 9th and the 13th centuries (we find among their authors Arnold Ipolyi, Gyula Pauler, Béla Czobor and Nikodim Kondakov).4 The events of 1978, i.e. the antecedents of the last return of the Holy Crown and its reception in Hungary, are described in detail in Pálffy Citation20","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135634696","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-30DOI: 10.1080/0048721x.2024.2274705
Cui Qian
{"title":"A History of Chinese Buddhist Faith and Life <b>A History of Chinese Buddhist Faith and Life</b> , by Kai Sheng, Leiden, Brill, 2020, x + 596 pp., US$192.00 (hardback) ISBN 978 900 443152 2","authors":"Cui Qian","doi":"10.1080/0048721x.2024.2274705","DOIUrl":"https://doi.org/10.1080/0048721x.2024.2274705","url":null,"abstract":"","PeriodicalId":46717,"journal":{"name":"RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136067543","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"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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