By Jack Hunter
This e-book makes an attempt to reply to the query of why and the way humans think in spirits, gods and magic from a social anthropology element of view.
Covering themes akin to Shamanism & Spirit ownership, Witchcraft & Magic, Ghosts, Spirits, Gods & Demons, Ethnography & the magical and Anthropology & Parapsychology, this booklet presents an summary of supernatural traditions and practices world wide. the writer additionally explores anthropological interpretations of supernatural and religious studies, together with the magical reviews of the anthropologists themselves once they are doing fieldwork (think Bruce Parry within the Amazon playing shamanistic rituals with ayahuasca!)
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Extra resources for Why People Believe in Spirits, God and Magic
It is hard to escape the conclusion that the historically and locally specific texture of ‘the social’ calls forth certain kinds of subjectivities. Put another way, the forms and imperatives of the social collectivities pertinent to any particular subject at a given time and place, are likely to vary immensely – from neighbourhood to factory, from ‘community’ to family, from union to beer-parlour – and with such variance different issues regarding political expression need attention. The Socially Mediated Individual As we move across different social terrains, therefore, we see different tensions, expressed in very different ways, between the sense of the autonomous person and the person’s experience of social collectivities.
There is a sense in which the everyday lives of working people in this period were accessible to the writing classes: apparently knowable communities. 4 There followed a period in which the social and geographical position of working people became more isolated from the experience of the kind of person who wrote for or about them. By the 1840s Benjamin Disraeli was already writing about the Two Nations, and, as the century crossed the threshold of middle-age, what we see of working people’s culture is largely from some distance.
He does this through a discussion of Joyce’s Ulysses. ), he then turns back to Joyce: Given the facts of isolation, of an apparently impassable subjectivity, a ‘collective consciousness’ reappears, but in an altered form. . In and through the intense subjectivities a metaphysical or psychological ‘community’ is assumed, and characteristically, if only in abstract structures, it is universal; the middle terms of actual societies are excluded as ephemeral, superficial, or at best contingent and secondary.
Why People Believe in Spirits, God and Magic by Jack Hunter