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Religious Tourism

Analytical Routes through Multiple Meanings

Emerson Giumbelli

Translator : Jeffrey Hoff

in cultural tourism, religious sites are being frequented more by curious tourists than by spiritual pilgrims, and are thus commodified and packaged for a tourism audience” (ibid.: 2). Another factor is that being ‘religious’ is not sufficient or

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Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt and Joan Wallach Scott

tumultuous long 1960s in the Netherlands. The cultural, political, and sexual revolution that took place in the late 1960s and the early 1970 shook up the Dutch religious landscape and the stable society that had been formed after World War II ( Kennedy 1995

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Jack Hunter, Annelin Eriksen, Jon Mitchell, Mattijs van de Port, Magnus Course, Nicolás Panotto, Ruth Barcan, David M. R. Orr, Girish Daswani, Piergiorgio Di Giminiani, Pirjo Kristiina Virtanen, Sofía Ugarte, Ryan J. Cook, Bettina E. Schmidt and Mylene Mizrahi

the culturally particular and the universal. He writes: “Loss nicks at all of us. While it is important to note its cultural patternings, it is equally necessary to note the similarities in the wounds and in our efforts to mend them” (p. 19). Indeed

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Assessing and Adapting Rituals That Reproduce a Collectivity

The Large-Scale Rituals of the Repkong Tantrists in Tibet

Nicolas Sihlé

with their eyes closed, focusing on an attitude of deep faith. What I have been calling the ‘Zhitro ritual’ (with a capital ‘Z’) is, in effect, a more complex whole, with a modular structure. The core of the event is based on the daily performance of

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The Death Throes of Sacrificed Chicken

Triggering Critical Reflexive Stances on Ritual Action in Togo

Marie Daugey

elements that may guide or formally and pragmatically constrain officiants’ self-critical attitude toward their own ritual action. Contrary to what usually happens, this specific case needed corrective action in connection with the nature of the problem

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Portrait

Eileen Baker

Linda Woodhead, James T. Richardson, Martyn Percy, Catherine Wessinger and Eileen Barker

through the inscription of sharper boundaries between themselves and wider society. Furthermore, the anti-cult movements and other secular activists have seen their institutional strength diminished, while more agnostic and indifferent attitudes to