Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

PL EN


2014 | 42 | 1 | 33–46

Article title

Objawienia i duchy gór - doświadczenia, instytucje i organizacje religijne

Content

Title variants

Languages of publication

PL

Abstracts

EN
This article proposes an analytical model for research on religion, based on elucidation of three aspects of religious phenomena: institutional, organisational and experiential. Those three aspects transform each other: religious experiences can lead to establishment of religious institutions, while religious organisations can initiate and manage religious experiences. Theoretical inspirations are taken from works that combine philosophy and anthropology with cognitive approaches. Ethnographic examples are based on fi eld research in the Republic of Altai (Russian Federation) on cult of nature and activities of shamans and in the Transcarpathian Ukraine among adherents of the Catholic Church of Byzantine Rite.

Year

Volume

42

Issue

1

Pages

33–46

Physical description

Dates

published
2014
online
2014-12-02

Contributors

References

  • Astuti R. 2007 What Happens after Death?, [w:] red. R. Astuti, J. Parry, C. Stafford, Questions of anthropology, Oxford, s. 227–247.
  • Astuti R., Solomon G.E.A., Carey S. 2004 Constraints on Conceptual Development: A Case Study of the Acquisition of Folkbiological and Folksociological Knowledge in Madagascar, Boston.
  • Barrett J.L. 2007 Cognitive science of religion: What is it and why is it?, „Religion Compass”, nr 1(6), s. 768–786.
  • Barrett J.L., Lanman J.A. 2008 The science of religious beliefs, „Religion”, nr 38(2), s. 109–124.
  • Barth F. 1989 Cosmologies in the Making: A Generative Approach to Cultural Variation in Inner New Guinea, Cambridge.
  • Boyer P. 1994 The Naturalness of Religious Ideas: A Cognitive Theory of Religion, Berkeley-Los Angeles-London.
  • Boyer P. 1996 What makes anthropomorphism natural: Intuitive ontology and cultural representations, „Journal of the Royal Anthropological Institute”, s. 83–97.
  • Boyer P. 2003 Religious thought and behaviour as by-products of brain function, „Trends in Cognitive Sciences”, nr 7(3), s. 119–124.
  • Boyer P., Walker S. 2000 Intuitive ontology and cultural input in the acquisition of religious concepts, [w:] red. K. S. Rosengren, C. N. Johnson,P. Imagining the impossible: Magical, scientific, and religious thinking in children, Cambridge, s. 130–156.
  • Brezis R. 2012 Autism as a Case for Neuroanthropology, [w:] red. D.H. Lende, G. Downey, The Encultured Brain: An Introduction to Neuroanthropology, Cambridge–London, s. 291–314.
  • Broz L. 2009 Conversion to religion? Negotiating Continuity and Discontinuity in Contemporary Altai, [w:] red. M. Pelkmans, Conversion After Socialism: Disruptions, Modernisms and Technologies of Faith in the Former Soviet Union, Oxford–New York, s. 17–38.
  • Christian W.A., jun. 2009 Afterword: Islands in the sea: The public and private distribution of knowledge of religious visions, „Visual Resources”, nr 25(1‒2), s. 153–165.
  • Clark A., Chalmers D.J. 2008 Umysł rozszerzony, [w:] red. M. Miłkowski, R. Poczobut, Analityczna metafizyka umysłu: najnowsze kontrowersje, Warszawa.
  • Comaroff J., Comaroff J.L. 1992 Ethnography and the historical imagination, Boulder.
  • Csordas T.J. 2007 Introduction Modalities of transnational transcendence. „Anthropological Theory”, nr 7(3), s. 259–272.
  • Eliade M. 1987 The Sacred and the Profane: The Nature of Religion, San Diego–London.
  • Gellner D.N., Hirsch E. 2001 Inside Organizations: Anthropologists at Work, Oxford.
  • Halemba A. 2004 Contemporary religious life in the Republic of Altai: the interaction of Buddhism and Shamanism, „Sibirica”, nr 3(2), s. 165–182.
  • Halemba A. 2006 The Telengits of Southern Siberia Landscape, Religion, and Knowledge in Motion, London‒New York..
  • Halemba A. 2007 Apparitions of the Virgin Mary and the Church/State Relations : a View from the Ukrainian-Slovak Borderland, „Ethnologia Polona”, nr 28, s. 89–102.
  • Halemba A. 2008a „What does it feel like when your religion moves under your feet?” Religion, Earthquakes and National Unity in the Republic of Altai, Russian Federation, „Zeitschrift für Ethnologie”, s. 283–299.
  • Halemba A. 2008b From Dzhublyk to Medjugorje: The Virgin Mary as a transnational figure: Transnationalism and the nation state. „Zeitschrift für Ostmitteleuropa-Forschung”, nr 57(3), s. 329–345.
  • Halemba A. 2008c Greek Catholics of Zemplin: Dilemmas of Contemporary Identity Politics, [w:] Churches in-between. The Greek Catholic Churches in Postsocialist Europe. Halle Studies in the Anthropology of Eurasia. Münster.
  • Halemba A. 2008d Religion and conflict over land in the Republic of Altai: Is there a difference between building a shrine and creating a nature park?, [w:] red. F. Pirie, T. Huber, Conflict and Social Order in Tibet and Inner Asia, Leiden-Boston s. 135–158.
  • Halemba A. 2008e. Virgin Mary and the border: Identity politics of the Greek Catholic Church at the Ukrainian/Slovak borderland, „Sociologia”, nr 40(6), s. 548–565.
  • Halemba A. 2011 National, transnational or cosmopolitan heroine? The Virgin Mary’s apparitions in contemporary Europe. „Ethnic & Racial Studies”, nr 34(3), s. 454–470.
  • Halemba A. 2012 Emotions and authority in religious organisations: The case of a new prayer group in contemporary Transcarpathia, „Anthropological Journal of European Cultures”, nr 21(1), s. 60–80.
  • Hirschkind C. 2006 The Ethical Soundscape: Cassette Sermons and Islamic Counterpublics, New York.
  • Hirschkind C. 2001 The ethics of listening: Cassette-sermon audition in contemporary Egypt, „American Ethnologist”, 28(3), s. 623–649.
  • Hutchins E. 1995 Cognition in the Wild, Cambridge MA.
  • 2010a How to read: Lectio divina in an English Benedictine monastery, „Culture and Religion”, nr 11(4), s. 395–411.
  • Irvine R.D.G. 2010b The mission and the cloister. Identitz, tradition, and transformation in the English Benedictine Congregation, „Saeculum. Jahrbuch für Universalgeschichte”, nr 2, s. 289–306.
  • Kelemen D., Rosset E. 2009 The human function compunction: Teleological explanation in adults. „Cognition”, nr 111(1), s. 138–143.
  • Lende W.D.H., Downey G. 2012 The Encultured Brain: And Introduction to Neuroanthropology. Cambridge–London.
  • Luhrmann T.M. 2012 When God Talks Back: Understanding the American Evangelical Relationship with God, New York.
  • Naumescu V. 2011 The case for religious transmission: time and transmission in the anthropology of Christianity, „Religion and Society: Advances in Research”, nr 2(1), s. 54–71.
  • Naumescu V. 2012 Learning the ‘Science of Feelings’: Religious Training in Eastern Christian Monasticism, „Ethnos”, 77(2), s. 227–251.
  • Niebuhr H.R. 2005 The Social Sources of Denominationalism, Whitefish.
  • Orsi R.A. 2008 Abundant history: Marian apparitions as alternative modernity, „Historically Speaking”, nr 9(7), s. 12–16.
  • Otto R., Harvey J.W. 1958 The Idea of the Holy: An Inquiry into the Non-rational Factor in the Idea of the Divine and Its Relation to the Rational, New York.
  • Roepstorff A., Frith C. 2012 Neuroanthropology or simply anthropology? Going experimental as method, as object of study, and as research aesthetic, „Anthropological Theory”, nr 12(1), s. 101–111.
  • Sperber D. 1985 Anthropology and psychology: Towards an epidemiology of representations, „Man”, s. 73–89.
  • Stark R., Bainbridge W.S. 1979 Of churches, sects, and cults: Preliminary concepts for a theory of religious movements, „Journal for the Scientific Study of Religion”, nr 18(2), s. 117.
  • Taves A. 2009 Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things, Princeton, N.J.
  • Tomasello M. 1999 The human adaptation for culture, „Annual Review of Anthropology”, nr 28(1), s. 509–529.
  • Tomlinson M. 2012 God speaking to God: Translation and unintelligibility at a Fijian Pentecostal crusade, „The Australian Journal of Anthropology”, nr 23(3), s. 274–289.
  • Toren C. 1999 Mind, Materiality, and History: Explorations in Fijian Ethnography, London–New York.
  • Troeltsch E. 1992 The Social Teaching of the Christian Churches, Louisville.
  • Weber M. 1968 On Charisma and Institution Building: Selected Papers, Chicago.
  • Weber M. 1978 Economy and Society, Berkeley.
  • Whitehouse H. 2004 Modes of Religiosity: A Cognitive Theory of Religious Transmission, Lanham–Oxford.

Document Type

Publication order reference

YADDA identifier

bwmeta1.element.ojs-issn-2299-9558-year-2014-volume-42-issue-1-article-5226
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.