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The Case for Religious Transmission

Time and Transmission in the Anthropology of Christianity

Vlad Naumescu

Acknowledging the growing interest in issues of religious transmission, this article reviews two promising yet contradictory approaches to religion that could be described as historicist and universalist. It offers an alternative view premised on their convergence in a pragmatic approach that can link the material, contextual, and institutional dimensions of transmission with corresponding cognitive, perceptive, and emotional processes. This perspective recognizes the historicity of religious transmission and its cognitive underpinnings while attending to the materiality of its semiotic forms. The article focuses on the relationship between time and transmission in recent ethnographies of Christianity that show how Christian temporalities influence perceptions of social continuity or rupture and individuals' becoming in history. Within this frame, it examines the case of Old Believers, an apocalyptic movement that emerged out of a schism in seventeenth-century Russian Orthodoxy, to indicate how a pragmatic approach works in practice.

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Steven Brooke, Dafne Accoroni, Olga Ulturgasheva, Anastasios Panagiotopoulos, Eugenia Roussou, Francesco Vacchiano, Jeffrey D. Howison, Susan Greenwood, Yvonne Daniel, Joana Bahia, Gloria Goodwin Raheja, Charles Lincoln Vaughan, Katrien Pype, and Linda van de Kamp

different socio-cultural contexts and also, from the opposite standpoint, how empirical data can be theorized under the umbrella of ontological, cognitive, and religious transmission theoretical perspectives. Generally speaking, the contributors effectively

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Ambiguous Attachments and Industrious Nostalgias

Heritage Narratives of Russian Old Believers in Romania

Cristina Clopot

Population and Homes Census 2011 ’, < > (accessed 14 March 2015 ). Naumescu , V. ( 2011 ), ‘ The Case for Religious Transmission: Time and Transmission in the Anthropology of Christianity ’, Religion and Society

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Diana Espírito Santo

unencumbered by a systematized doctrinal tradition, being mostly oral in religious transmission, nor is power centralized. Rather, as in other Afro-Cuban religious forms, its structure and praxis are determined by ritual family lineages and their ‘houses’, of

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Fusion and Reform

The Potential for Identity Fusion to Reduce Recidivism and Improve Reintegration

Harvey Whitehouse and Robin Fitzgerald

). 133–148. 10.2307/3034304 Whitehouse , H. ( 2004 ), Modes of Religiosity: A Cognitive Theory of Religious Transmission ( Walnut Creek, CA : AltaMira Press ). Whitehouse , H. ( 2013 ), ‘ Three Wishes for the World (with Comment