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A small group (n = 11) of singers from the same community of musical practice in the UK participated in focus group workshops to reflect on their experiences of group singing in nature. The study found that group singing in nature was considered to be a (non-religious) spiritual practice that enhances participants' experience of both communitas and their connection to the natural world. Participants made an important distinction between singing with the earth – communing with the natural world in a more spiritual way – and singing for the earth, more political activity in response to local and global environmental issues. From a Posthuman perspective, diffraction – as both the physical and metaphorical process of exploring 'differences that matter' – is identified as an important concept for understanding how different routes to wellbeing can be mutually constitutive and intra-active. De-centring human experience by amplifying the co-constitutive role of other agencies like the natural world highlights the ontological and epistemological complexity of such experience. [ABSTRACT FROM AUTHOR]

This qualitative investigation explores the role of dance in maintaining spiritual identity in the context of popular culture. The focus of the investigation is the Fon Buang Suang dance of Udon Thani. Drawing on the documentary review and field data gathered from observations and interviews, this article examines how the use of traditional and contemporary dance elements in Fon Buang Suang reflects a cultural shift toward modernity, while still maintaining spiritual and ritualistic elements. This article argues that this dance, along with other examples of ritualistic dance in the region, serves as important markers of cultural identity and helps to maintain a sense of spiritual continuity in a rapidly changing world. Overall, this investigation contributes to the growing body of research on the role of dance in popular culture and its impact on the preservation of traditional cultural and religious practices. [ABSTRACT FROM AUTHOR]

This article analyses the reconfiguration of religious identity in the Druze community in Minas Gerais, south-eastern Brazil, which was formed by the arrival of immigrants from Lebanon in the end of the nineteenth and beginning of the twentieth centuries. The immigrants created ethnic and religious institutions destined to maintain Druze identity and its Islamic character. However, the transmission of religious knowledge to the generations born in Brazil was fragmentary and imperfect. Nevertheless, Druze identity was maintained by many and completely recreated in the religious context of Catholicism and Spiritism, while the connection to Islam faded away. The analysis focuses on how religious authorities and the belief in reincarnation were the main elements that allowed continuity in religious identity together with the transformation of tradition. [ABSTRACT FROM AUTHOR]

The article offers information on the rarity of comprehensive biographies in Islamic Studies historiography, highlighting the scarcity of ego-sources like personal correspondence and diaries. Topics include the neglect of subordinate scholars and language assistants in biographical dictionaries, the influence of Karl Süßheim's students in post-war scholarship, and Franz Babinger's acknowledgment of Süßheim's mastery of Islamic languages.

The article offers information on new approaches to the interpretation of jihad in West Africa, as presented in books by scholars. Topics include the contradictory messages of the two books, one focusing on the spiritual aspect of jihad in Sufi movements and the other emphasizing historical and geographical aspects, bridging history, anthropology, and Islamic studies.

This review discusses two books by Maria Pierri that explore the connection between psychoanalysis and occultism. The first book examines how occultism influenced the development of psychoanalytic insights and relationships during its founding era. The second book focuses on thought transmission and uncanny coincidences during Sigmund Freud's encounter with an English patient. The review highlights three important themes raised by the books: the historical relationships between psychoanalytic thinkers and occultism, the connection between occult experiences and psychoanalytic ideas, and the influence of occultism on psychoanalysis's priorities and research. The books are written in a unique style that combines elements of a novel, historical text, and psychoanalytic text. While the style may be refreshing, some readers may prefer a more direct approach. The review also explores Freud's relationship with Carl Jung and suggests that occultism may have been used as an escape from personal difficulties and as a proxy for their unresolved conflicts. The books offer fascinating observations about the unconscious origins and mechanics of occult and spiritual phenomena, such as telepathy and coincidences. Pierri suggests that these phenomena may be rooted in pre-verbal communication and shared emotions. The review acknowledges that the books do not provide a comprehensive investigation of the relationship between psychoanalysis and occultism, but they offer valuable insights into the lives of psychoanalytic founders and their engagement with occult and spiritual experiences. [Extracted from the article]

The ritualised commemoration of the deceased belongs to the most common forms of communication with the dead. The meaning that people ascribe to a religious commemoration ritual is determined by a concrete religious doctrine, although it can be influenced by a broader cultural tradition. However, in the context of alternative spiritual currents, there can be many possible interpretations of communication with the dead, as there is no "official" doctrine supported by established institutions. In addition, alternative spirituality is marked by the emphasis on individuality, which results in the predominance of solitary practice. Yet, in various contexts, the tension between individuality and community can be manifested in different forms of ritualised behaviour, ranging from strictly private performances to prescribed group rituals. The paper addresses different levels of individual and collective practice in the context of alternative spirituality in Slovakia, a post-socialist country with a predominantly Christian, mostly Catholic, population. It makes use of the theoretical tools of Mary Douglas' theory relating to the connection between cosmological beliefs and particular forms of social life. Rituals and ritualised behaviour are considered in the case of the triduum of All Saints' Eve, All Saints' Day, and All Souls' Day. The results of ethnographic research on spiritual circles operating in Bratislava, the capital of Slovakia, have shown that these holidays are perceived and practiced differently by people with different religious or spiritual affiliation. The individual interpretation and the degree of associated ritualised behaviour depend on personal background, as well as the social organisation of a circle to which a practitioner belongs. [ABSTRACT FROM AUTHOR]

Over the last fifty years a plethora of new spiritual practices has emerged in the Church of Sweden. Many fall within a category of holistic practices, aimed at engaging body, soul, and spirit. Among these, two categories are dominant: meditations and movement-based bodily practices. Some of these practices are contested by other Christians on a theological basis. The article asks: Who are the new ritual specialists teaching these practices? Why do they teach these practices? Why in the church? By using a bottom-up perspective and studying practices which lie outside the traditional Christian religious rites, which has been the focus in research on the Church of Sweden, we find that the holistic practices are framed in a culture of care, focusing on bodily and spiritual wellbeing. We suggest that the predominance of women in body-movement practices should be understood as a generational feature rather than as an expression of the feminization of the church. Many of the leaders are women who were part of new spiritual movements as well as body-mind practices and various forms of dance in gyms and yoga studios in the 1990s and early 2000s, finding an openness to bringing their knowledge into the church. [ABSTRACT FROM AUTHOR]

Bantu African divination is firmly established in South Africa in the context of modernity and is protected, endorsed and regulated by law. It is received in the therapeutic field. Important explorations were performed in the early 20th century by psychiatrists and psychoanalysts of Jungian orientation. Their cultural, philosophical, spiritual, and academic backgrounds are relevant to this reception. Jungian thought, Spiritual Spiritism, and traditions of European philosophy of divination resonated with the experience, observation, and understanding of Bantu divination. ('Bantu' designates the cultural and linguistic realm from Cameroon and Kenya southwards). Religious-philosophical traditions, as well as the conceptualisations of 'divination' by Plutarch and Iamblichus, are preserved. The reception and appreciation of Bantu divination in South Africa emerged from it, and resonated with these European traditions of religious-philosophical thought. Out of this development a distinct 'South African modernity' emerges. A parallel reception process developed in Brazil, in the belief systems of Umbanda and Kardecism. These developments are illustrated at present in the literatures of South Africa and Brazil, specifically in Afrikaans literature, black South African poetry and its poetics, and Magic Realism in Brazilian literature. Lastly, a perspective is offered of modernity's reception by black scholars and diviners, continually interacting with Jungian psychoanalysis. [ABSTRACT FROM AUTHOR]

Fredrik Barth called attention to two ways ritually transmitted knowledge gains value: knowledge he associated with the figure of the 'Guru' valued for being widely shared versus knowledge associated with the figure of the 'conjurer' or 'initiator' valued for the opposite reason. In this article, I argue that there is another kind of ritual knowledge-transmitter who holds an appropriately 'in-between' position: the spirit medium. During 'demonstrations', mediums in the Spiritualist tradition offer signs from the spirit world for their audiences to recognise in relation to their deceased loved ones. Whereas Gurus (in Barth's typology) are likely to be storytellers and conjurers are not, mediums are distinct for telling what I call 'protonarratives'. Protonarratives are character sketches joined with allusions to events or signs that suggest stories. They are not narrative in form, but can evoke stories that live in listeners' memories. [ABSTRACT FROM AUTHOR]

Indigenous religions around the world have brought forth functional attitudes towards their natural environment that have – until recently – proved successful. Thus, it can be assumed that a culture's creation spirituality and ethos must be rooted in a specific natural setting to be ecologically effective. The Christian creation faith with its universal truth claim, on the other hand, is globally inclusive, but tends to remain abstract, unless it is appropriately contextualised. To counter the ecological crisis, Christian principles and values need to be transferred to particular contexts to generate ecologically effective creation spiritualities, whereas indigenous beliefs ought to be adapted to meet the challenges of fast-changing environments in order to keep their relevance. This challenge reflects the general dialectic of the universality and the particularity of Christianity in the field of creation theology. The latter has not been a focus of systematic missiological considerations yet. Drawing on postcolonial theory, specifically Homi Bhabha's concept of hybridity, which enables a new perspective on syncretism, this essay attempts to outline the specific requirements of an intercultural theology of creation. Referring to case studies from Latin America and Sub-Saharan Africa presented in a series of intercontinental conferences on creation spirituality, the article will explore modes of synergetic cooperation between religious traditions. It will show how ecologically valuable Christian principles have been successfully integrated with indigenous religious beliefs in selected natural and cultural environments and point out how inculturation works both ways. [ABSTRACT FROM AUTHOR]

In recent years, there have been significant challenges to women's rights. In addition to external attacks, internal challenges include a dichotomous, oppositional and gendered framework of human rights, as well as the problem of burnout and trauma in the field. Feminists have been addressing these problems by offering a reconceptualisation of rights, developing the concept of spiritual activism, emphasising the power of erotics and pleasure in activism, as well as incorporating self- and collective-care practices. Taking into account feminist contributions and work that still needs to be done, as well as my own personal experiences in the fields of human rights, self-development and spirituality, in this article I engage with the concept of care and spirituality to propose changes in the conceptualisation and practices of human rights, with a view to developing a feminist spiritually orientated (self-)care approach to human rights. [ABSTRACT FROM AUTHOR]

Peki is an Ewe-speaking community in present-day southeastern Ghana. In the eighteenth and nineteenth centuries, this community became a hub for the trade in enslaved people. To take charge of the Atlantic economy, the Peki invited the North German Missionary Society to their community in 1847, intending to use them to gain direct access to European merchants on the coast. They also established a franchise of the influential Dente deity of Krachi at Dzake, one of eight Peki settlements. This paper explores the archaeology of the Dente shrine and its role in the historical memory of the Peki community's entanglements in the Atlantic trade. We employ archaeological, historical, and ethnographic evidence to show how the Peki elites leveraged African indigenous spiritualism to control the post-abolition trade in people. We highlight how contemporary memories of the Atlantic trade in Peki have been constructed through selective processes of remembering and silencing in the face of burgeoning roots and heritage tourism in Ghana. The paper underscores the contradictory roles of an African indigenous religious institution in the complex and syncretic responses to the Atlantic trade in people. It helps us to understand the distinctive power-building strategies that a local community of the West African hinterland adapted to survive in the shadows of expansionist states during the Atlantic trade. [ABSTRACT FROM AUTHOR]

This study examines how individuals understand spiritual calling to work. We draw on theoretic insights from Max Weber and Karl Marx to analyze 186 in-depth interviews with religious individuals in the United States. We argue that these classical frameworks can help us to better understand contemporary religious interpretations of calling in relationship to work. We propose a framework for categorizing ways of viewing work as a calling that consists of intrinsic/extrinsic meanings in work and goals that are proximal/distal to the workplace. While focusing primarily on Christian respondents, we note that some respondents from Jewish and Muslim traditions did not resonate directly with the term "calling" but had alternate ways of viewing their work that closely aligned with Christian conceptions of calling. We ultimately argue for the theoretical benefit of a Weberian conception of calling for contemporary understandings of how meaning is attached to work, but also highlight that seeing work as calling may be a double-edged sword because doing so may provide benefits to workers while simultaneously obscuring their own oppression. [ABSTRACT FROM AUTHOR]

This paper discusses 'law' and 'religion' as a co-dependent dyad, and argues that the academic study of religion should see the concept of law as both an analytical category and an object of study. To this end, it argues for a broader understanding of law. It demonstrates that the understanding of law as secular state law, commonly used in analysis, is part of both religious and legal history. Anti-, intra-, and interreligious polemics and agendas were, after all, vital in the genesis and global proliferation of this understanding of law. In a second step, the paper performs an empirical analysis of legal practices within a religious organisation: the Presbyterian Church of the Gold Coast/Ghana. Two cases from one of this church's courts in the 1950s are analysed to showcase how religious actors contributed to the fashioning of the dyad of religion and law as a global phenomenon. [ABSTRACT FROM AUTHOR]

This article seeks to explore if and how period specific conditions affect young women's thoughts about their future lives. A contextualist analysis is done of a small sample of biographical interviews with Norwegian women in two cohorts born 1970–1975 and 1990–1995 interviewed 20 years apart when they were in their early 20s. The focus is on their thoughts about future education, work and family. Theoretically the article relates itself to concepts of time and temporalities in life course theory. Inspired by Ken Roberts' concept of opportunity structures, the notion termed 'temporal opportunity structures' emerged from the analysis. The analyses demonstrate how wider period specific circumstances and standards of timeliness form a landscape that young women navigate when they envisage future options and opportunities. Findings indicate differences between the two cohorts in biographical timing in that standards of timeliness and temporal opportunity structures appear to have narrowed. [ABSTRACT FROM AUTHOR]

Bakhtin observed that language is inherently dialogic as speakers respond to past utterances and anticipate future ones. Yet Bakhtin also noted that speakers can engage in monologic projects in attempts to unify voices and accents in the service of a single "carrier," such as God or nation. I argue that monologism and dialogism are copresent tendencies in speech and that they can be analyzed productively in relation to a third term, "silence," which can be dialogic as well as monologic. To attend to silence, it becomes necessary to examine monologically and dialogically oriented participant structures, pulling language ideologies and practices into the same analytical frame. I analyze the relationships between monologism and monologue, dialogism and dialogue, and silence in ritual speech at Spiritualist services. At these events, audience members silently generate healing energy, and mediums construct what I call "hinged dialogues" in which they have largely silent conversations with spirit figures and connect these conversations with living audience members who are compelled to respond in constrained but dialogically productive ways. [ABSTRACT FROM AUTHOR]

During the nineteenth century, many heard the afterlife before they could see it. These clairaudient forays took place in the context of spiritualism, a religious movement that facilitated communication between the living and the dead. Although the senses were important to spiritualism, sound was especially crucial for developing cosmologies of the afterlife. Sound can have powerful affective effects, especially in the realm of religion. In the case of spiritualism, however, notions of sound are complicated because of the inclusion of clairaudient and acousmatic sounds. This article analyzes spiritualist soundscapes in terms of acoustemologies, using personal narratives and instructional materials to demonstrate how spiritualists developed a sense of space through sound. Not only does my analysis demonstrate the importance of sound to these spiritual communities, but it also shows that spiritualist conceptions of sound require a special understanding of the nature of sound. [ABSTRACT FROM AUTHOR]

In this article, I explore the changing relationship between humans and spirits and between the self and the divine in Turkey by focusing on the encounter of the poet Enis Behiç Koryürek with a Sufi spirit at a séance in 1946. Based on the scholarship on religion as mediation, I suggest that the poet's Sufi-spiritist practice brought forth a differently mediated self-divine relationship by forming links between different temporalities, modes of channelling the divine and forms of power and sociality. I believe this analysis of the case of Enis Behiç is helpful in understanding the evolution of 'alternative spirituality' within the country's specific modernisation history, particularly due to the personalised, direct and instant relationship formed with a spirit without prior religious practice, belonging or guidance. [ABSTRACT FROM AUTHOR]

The article discusses the New Age spiritualism which originated out of the western tradition of esotericism. Topics discussed include the significance of German theologian and mystic Meister Eckhart's mysticism, the new age movement's adoption of the expression The Age of Aquarius, and far-right conspiracy about New Age spiritualism.

This article will look at the ideology of veganism in the AHIJ. Since the early 1970s their diet has been a core part of their ideology and of their message to the world. Acknowledging that a black/Jewish meat-free diet is far from the exclusive property of the group, let alone a new development on their part, I will argue that it is an expression of the syncretic "bricoleur" nature of Black Israelite thought (Dorman 2013), reflecting, drawing on, and transforming traditions existing in both African American and Jewish thought in and before the twentieth century – principally articulated as a concern for health in the former and a messianic return to the peaceful Edenic existence in the latter. However, Ben Ammi skillfully intertwines it into their theology by arguing that a return to the veganism of the Garden of Eden is part of the community's redemption of humanity from primordial sin and ultimate overcoming of the curse of death. [ABSTRACT FROM AUTHOR]

Adorno and Benjamin's common intellectual project has been labeled, by Adorno, an Inverse Theology. This re-translation of theology into it's metaphysical truth contents can be only fully comprehended by taking into account their position towards the work of art. In this article, I locate the place where the categorical framework of "inverse theology" is displayed in a most complete manner in the discussion of Kafka's prose and extrapolate the outline of an Inverse theology from Adorno and Benjamin's readings of some of his most famous texts. [ABSTRACT FROM AUTHOR]

The English writer John Michell (1933–2009) occupied a significant position within British alternative religion. Michell's manifold books revolve around his life-long aim to re-enchant the English landscape and launch a new golden age. Michell was a devoted Traditionalist and is widely considered the founding father of the vast field of British Earth Mysteries. Associated groups embrace speculative theories of the earth, claiming the existence of telluric (dragon) energies. As Michell's impact on such groups is widely acknowledged, within the context of Earth Mysteries, this article centers on cerealogy and the Dragon Environmental Network as examples in exploring Michell's discursive and enduring influence. [ABSTRACT FROM AUTHOR]

In feminist research on religion, women and gender, the concepts of "lived religion" as well as "agency as doing religion" take a prominent place. Both include an intersubjective and mostly partial perspective. However, against the background of current developments concerning a global religious right, the paper argues for the inclusion of a critical perspective through the methodology of a double critique that includes both an analysis of power relations that marginalize women in religious groups and an analysis of women's reproduction of gendered as well as racialized power relations. This argument is embedded in the complexity of post-secular feminist research including research on women, gender and religion, feminist critiques of secularism (and of anti-Muslim discourses), feminist, queer and trans theologies, and research on the religious right and their anti-feminist politics. The paper suggests to take feminist theologies and feminist spiritualities/religious practices as reference point for such an analysis. [ABSTRACT FROM AUTHOR]

The theoretical framework presented in this article makes it possible to understand religions as constantly changing networks of actors and infrastructures that incorporate, modify, discard, and reformulate numerous "elements" in terms of specific conceptualizations often rooted in concrete contexts of application, and "structures," i.e., larger conceptual contexts such as evolution, cosmogonies, or anthropological views of humanity, in a necessary ongoing creative process. Such a process, and the usefulness of the tool, will be illustrated in this article through discussion of the work of Robert T. Browne, particularly his book The Mystery of Space. To date, research has assumed that Browne derives all of his theory from Theosophy. By applying the above theoretical framework and situating Browne's work within a broader network of discourses, the article challenges this conclusion and is able to paint a more complete picture. This illustrates the usefulness of the analytical tool presented. [ABSTRACT FROM AUTHOR]

This contribution aims to explore the historical predecessors of the Five Percenter model of self-realization, as popularized by Hip Hop artists such as Supreme Team, Rakim Allah, Brand Nubian, Wu-Tang Clan, or Sunz of Man. As compared to frequent considerations of the phenomenon as a creative mythological background for a socio-political struggle, Five Percenter teachings shall be discussed as contemporary interpretations of historical models of self-realization in various philosophical, religious, and esoteric systems. By putting the coded system of the tenfold Supreme Mathematics as one of its core teachings in context with the Pythagorean Tetractys, an arrangement of ten points in four lines, the commonalities between the sequence and concepts attributed to the respective numbers will be demonstrated. [ABSTRACT FROM AUTHOR]

The Mexican city of Catemaco is famous for its diversity of African-American religious traditions. Although Santería was originally shaped in Cuba, the local Mexican versions show not only a variety of references regarding their origins and influences, ranging from West Africa and Cuba to local indigenous traditions, but also (re)interpretations of historically and geographically diverse contents. Based on interview data gathered during field research in 2017, this article outlines the different hybrid (re)configurations of African-Mexican Santería in Catemaco by tracing the changes made by the practitioners in order to adapt existing traditions. The corresponding adaptation processes include beliefs, practices, lore and material assets. Under a critical perspective, concepts of transnationalism, syncretism and glocalization are discussed, focussing on the dynamics between local and global aspects of Santería in Catemaco and shedding light on the processes of inclusion, exclusion and the shift of boundaries. [ABSTRACT FROM AUTHOR]

Statues of the Virgin Mary have been embarking on various types of movement and migration for centuries. They are the fixed points around which religious activities are carried out in communities in Spain and Latin America and play significant roles in the personal and social lives of their devotees. Until recently, however, scholarship has largely overlooked the potential richness of what religious material cultures can tell us about religious transformation in Latin America. This paper therefore offers a theoretical and methodological advance by way of a ground-up, 'material' approach to understanding religious change through the religious statues themselves. It utilises the statue of the Virgen de la Regla in Chipiona, Spain as a node on a map from which to trace the lines of movement from Spain into Cuba where a replica of the same Virgin, another nodal point, is worshipped as both Virgin Mary and Santeria Orisha Yemayá. [ABSTRACT FROM AUTHOR]

This study examines the question of how religious knowledge of the Umbanda religion is transferred from Brazil to German-speaking Europe in an interreligious network. Since the personalization of the Umbandistic spirits is not familiar in the cultural context in Europe, an emotional archive through the body becomes significant. In understanding the different aspects of religion in Africa, Brazil and Europe in relation to kinship, regionality, personality and nature, which are reflected in the sacred dimension, the focus is laid on the ontological understanding of the spiritual world and its understanding of nature and human beings. The argument of a shift of attention in the Umbanda religion to a stronger focus on nature in Central Europe is based on an observation of a change of the entanglements and borders of the religious field of Umbanda in German-speaking Europe integrating a great part of psychological aspects, especially a newly-founded therapy of nature. [ABSTRACT FROM AUTHOR]

Focusing on the Brazilian spirit-incorporation religion of Umbanda, this article proposes a theoretical shift in conceptions of hybridity: a move from asking "what ingredients mix in what manner to produce what result?" to asking "how do we interpret religious innovation?" This approach sees meaning as simply the result of interpretation (not in terms of a representational relation between words and world). It also underlines the centrality of discursive claims of hybridity and purity, as opposed to historical issues of origins – a point clarified by comparing "hybridity" to "tradition." Comparison of Umbanda and Candomblé leads to the conclusion that each can be considered both "Afro-Brazilian" and "hybrid" in different ways. Candomblé exhibits semantic polarity (all groups accept that a certain sub-type is more authentic and hybridity marks divergence from that norm). Umbanda exhibits semantic plurality (wide variation between groups is not subject to such a normative judgment). [ABSTRACT FROM AUTHOR]

In this volume, we bring together research on African derived Religions in Latin America and African American Religions in the USA. Theoretically, the concepts of hybridity and syncretism are discussed, in the introduction as well as in the papers included. The papers featured deal with Brazilian Umbanda, Cuban Santería, US African Black Hebrew Israelites, the Five Percenter movement (an offspring of the Nation of Islam), and one single person, Robert T. Browne, an activist in the Black Nationalist movement. In the religions covered – that are an outcome of the historical circumstances of the Trans-Atlantic Slave Trade – elements taken from West and Central African traditions, European Christianity, and Kardecian Spiritism blend to new forms of religious movements. This being the "fundamental" transformation of religion addressed here, some essays in the volume also look at the further transformation of those traditions in a "glocalized" world. [ABSTRACT FROM AUTHOR]

There is scholarly consensus among theologians and their disciplinary partners that religion closely links with identity formation, unmatched by identification with any other social group. However, detachment from organised religion in Western cultures among young people is increasingly evident. This paper presents research findings for theological reflection derived from an empirical sequential mixed-method, ethnographic Gadamerian doctoral study exploring Ireland's rapidly changing religious landscape. Survey findings (n = 178) and follow-up interviews (N = 22) of a random sample of 18–39 year olds suggest that while Irish Catholicism remains culturally important there is increasing disconnection from the institutional Church. It appears that privatised, self-referential forms of spirituality related to a wellness culture are growing. However, this paper suggests that a positive benefit may also accrue from these trends, specifically that sectarianism as a historically pernicious form of racism may diminish. [ABSTRACT FROM AUTHOR]

Artists understand the importance, value, and freedom of the studio space as a place within which the interpretation of their creative thoughts transforms into diverse art forms. Throughout history, art has been born there. For the religion of Spiritualism, which supports a belief in life beyond death, the séance appears to be the studio space for pioneer spirit art mediums such as Victorians Georgiana Houghton, Anna Mary Howitt, and David Duguid, and, in modernity, Susan Barnes, Shannon Taggart and myself, to retire to in order to conjoin with believed-to-be communications from the spirits of deceased persons and produce spirit inspired, and created, art. Information has been sought from Houghton’s biographical journal, Howitt’s notations on her spirit art, plus the scribed statements from Duguid’s séance in 1872. This information, accompanied by spirit drawings and paintings, is explained alongside contemporary ethnographic experiences. Spirit inspired paintings and drawings are the backdrop for this paper which seeks to unearth the significance of the séance as a studio space for the mediums who create and created spirit art. [ABSTRACT FROM AUTHOR]

The new religion of Spiritualism emerged in the mid-19th century. Through mediumship, Spiritualists contacted the dead, believing them to have "passed over" to another plane of existence. It spread from America to Great Britain before arriving in Australia in the 1850s. This article charts the history of the world's oldest continuously running Spiritualist organisation, the Victorian Spiritualists' Union (VSU, est. 1870), exploring the unexpected survival of the movement in Australia. It challenges the common idea that Spiritualism enjoyed only a brief revival in the interwar period and has maintained a tenuous status ever since. Rather, I argue that Spiritualism has experienced several peaks and troughs since its emergence in Australia, including a widespread revival in the 1970s, spearheaded by the VSU. Spiritualism in Australia survives due to the development of a church movement, the advocacy of groups such as the VSU, the generous volunteer efforts of individual Spiritualists, the acquisition of church buildings, and its geographic mobility, all of which have allowed Spiritualist churches to be responsive to changing social and cultural conditions for more than a century. It is one of Australia's largest and most resilient alternative religious movements, not simply a Victorian-era curio. [ABSTRACT FROM AUTHOR]

This qualitative investigation examines the layers of meaning associated with the baisri, a traditional Buddhist sacrificial offering. Documentary review and field research was conducted with local people, monks, pilgrims and tourists in Kham Chanod, the spiritual home of the legendary Naga in Northeastern Thailand. The findings reveal that the baisri culture is flourishing in this remote corner of Thailand owing to a resurgence in the popularity of the site following the success of a Thai movie about the Naga. Huge quantities of traditional baisri are now traded in the region, but the original religious meanings of the object continue. Artisans retain the original religious symbolism of the baisri, and visitors value the spiritual meaning of the object. However, a new secular function of the object has emerged with its newfound economic importance to the local community. This article discussed that dichotomy between the secular and the sacred through the lens of the baisri. [ABSTRACT FROM AUTHOR]

The popularity of natural sacred places has increased significantly across Europe during the last decades. Hills, stones, springs, and groves—places named sacred in oral tradition—have become focal points for practices of contemporary paganism and spiritualism. In Estonia, this movement's rise in popularity has been marked by an increase in the number of and type of deposits left at sacred sites. This article examines the objects left at sacred sites in order to analyze the vernacular religious practices and convictions of the people who use these places. Based on case studies at five sacred sites across Estonia, it is argued that these material objects must be regarded as an independent source of information about contemporary paganism and its interpretations by people who approve pagan worldview. Taken as such, these material objects complicate existing understandings of pagan religious communities in Estonia. While traditional accounts describe paganism as a cohesive body of devotees united by their participation in ancient traditions derived from folklore, the material culture of sacred sites in Estonia reveals the users of sacred sites to be a loosely structured community who engage in shifting vernacular practices related to history, nature, ethnicity, and paganism. [ABSTRACT FROM AUTHOR]

This article endeavours to provide a cross-cultural juxtaposition between Kierkegaard and Zhuangzi, two thinkers of significant stature in the history of Eastern and Western philosophy, to unveil a profound congruity between Christian and Daoist thoughts. Specifically, by examining the works of Kierkegaard, particularly his concept of irony and 'transparent self', and exploring the similar key themes present in Zhuangzi's writings, we endeavour to highlight the similarities between Kierkegaard and Zhuangzi. Both of the intellectuals enter the discussion on the process of individual spiritual practice through 'irony' and set their goals on 'salvation', emphasising the importance of the process of spiritual practice, which provides possibilities for dialogues between Christian and Daoist thoughts. Contribution: Previous research frequently underscores the profound differences between Kierkegaard and Zhuangzi. Based on the discussion of certain concepts, this article argues that, analysing the consistency between the two at the level of spiritual practice can help us understand the possibility of dialogue between Christian and Daoist thoughts. [ABSTRACT FROM AUTHOR]

The present article examines the overlapping political, social and rhetorical functions of the category of “mother” in various contexts related to the January 2013 Boate Kiss fire in Santa Maria, Rio Grande do Sul, Brazil. Supported by theories of social suffering and ethnographies of violence, as well as poststructuralist notions of identity and gender, the analysis focuses on the medium-transcribed letters, newspaper articles, journalistic nonfiction, and social media posts related to two social movements that would coalesce among the affected in the tragedy’s aftermath: collectives for justice and groups ascribing to Kardecist Spiritism, both inscribed within the regional and national history of mothers in movements. Attending to gender also highlights the long-term political import of then-president Dilma Rousseff's emblematic visit to Santa Maria on the day of the tragedy. [ABSTRACT FROM AUTHOR]

This article explores how Jews in Finland relate to the musical traditions of their synagogues and the changes that have occurred in the customs over time and as the result of various cultural and spiritual influences. Based on ethnographic data, it focuses on rituals, liturgy, and music as contexts for negotiating relationships between the institution and the individual, memory practices, and contemporary innovation – being and doing Jewish, to use concepts from the vernacular religion framework. The article outlines the historical development of Minhag Finland , the vernacular liturgical customs. It concludes that the "turn to traditions" should be stated in the plural, as several Jewish customs, cultures, and context are engaged in the negotiations around liturgy. This is not just a way to freeze time and preserve the status quo. Instead, seeking for meaningful models in the past paves the way for change – especially when turning toward a broad range of traditions. [ABSTRACT FROM AUTHOR]