Samenvatting
Summary Overview of all concepts discussed in Global Religion
- Instelling
- Vrije Universiteit Amsterdam (VU)
Overview of all concepts and definitions discussed in the course Global Religion at the VU.
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Voorbeeld van de inhoud
Week & themes Concepts Definitions CasesWeek 1 Anthropology of Study of religion as a distinct way of giving meaning to the world (critique: I) Santo Daime in NL
Lecture 1 religion ethnocentric, religious practice is way more!) (Groisman)
- Anthropology Vs theology = normative (the Sacred exists - Example of religious
of religion Vs Religious studies = text research, comparative, eclectic network expanding
- The global Vs sociology = quantitative, focus on Wester societies, less details
perspective Vs psychology = consequences of religion, group dynnamics Conclusion: Transnational
Lecture 2 The global Religion is seen as something trans local, religion travels between people via relations evoke the past and
- Defining perspective different media and establish transnational relations. The global is a given, not a change mindsets of people.
religion stage. Notions of karma healing and
- Asad vs Geertz Mobility (Tweed) What Tweed writes about it, literal and metaphorically the sacred dialectically relate
(meaning vs to global history
power) Scapes Global and cultural flows (ideoscape, mediascape, finanscape, technoscape and
(Appudurai) ethnoscape). Together they can explain globalization in a way.
The four 1) Religious imagination interacting with the global economy
modalities of 2) Pan-indigenous interaction
global religious 3) Reglobalization of world religions (NB) reverse mission)
intersubjectivity 4) Reverse religious flows (-> case I)
(Csordas) (relates a. Religious practices moving from the global periphery to the global
to case I) centre, global economic power
Postcolonial Regards the relations between the former colonized and colonizers. Case: reverse
dynamics (relates flow of religious information: from the periphery to the centre. Can be explained
to case I) by the increasing spiritual demand of Western people (and/or interest in
‘repairing’ the European expansion -> what got lost?) in combination with a
salvationist ethos from the religion.
Reparation A project to cleanse the heavy karma of Western people/ European in relation to
project (case I) the colonial times. This goes further than interest in indigenous knowledge
Collective karma Something that is inherited from the pas as a burden that is surmountable. It can
(case I) be seen as a creative and powerful conception of the colonial past
Cosmic The disciplining of the spiritual practice of Daimistas: from private therapy to a
restoration (case moral religious past that wishes to heal the wrongs of European past. Is it a
I) postcolonial, critical, political project? -> the ideology of restoration that is part of
the Daimian missionary project
, Lecture 2
Asad vs Geertz What is religion? Meaning (religions gives meaning, Geertz) vs power (religion is
used to exert power, Asad)
Problems with - No general characteristics
defining religion - Methodological and epistemological dilemma
- Do we need a definition?
- Do definitions help us analyse phenomena?
- Can we make a universal definition (applicable to diverse situations and
phenomena)
Geertz’s 1) A system of symbols which acts to…
definition of 2) …establish powerful, pervasive and long-lasting moods and motivation in
religion [humans] by…
-> it does something with you because it carries meaning. Motvation: inclination to
perform certain sorts of acts. Mood: long-lasting feelings in relation to a symbol
(belongingness or devotion)
3) …formulating a conception of a general order of existence and…
-> Refer to a ‘bigger story’. Intermediaries between two worlds
4) …clothing these conceptions with such an aura of actuality that the moods and
motivations seem uniquely realistic.
-> context plays a big role.
Symbols (Geertz) 4 characteristics:
- A vehicle for meaning
- An abstraction of reality (experience fixed in perceptible form)
- A concrete embodiment of ideas, attitudes, judgements, longings or beliefs
- Social, public and observable.
It also triggers behaviour towards the object. A change in detail -> change in
meaning (upside down flag). Different interpretations.
When context is missing, it is hard to make up the meaning of symbols
System of Example: sheet music or a religion. Multiple symbols that together:
symbols - Provide a model of reality (descriptive)
- Model for reality (prescriptive; what it should look like)
Supra-individual, building blocks for the creation of meaningful worlds.
Conceptions of a Meaning/religion is existential: it is to our own existence. We create meaning to
, general order of counter for chaos and disorder in our reality. Meaning is a form of consolation: we
existence may not understand everything but in the end there is a meaning to it all.
Asad’s critique on You cannot have ‘religion’ without any religion in particular: you always need
Geertz context. A definition without context is not possible. A definition in itself is a
historical product.
Shift from religion as outcome of belief to religion as practice
Religious imagination is formed through power and disciplines (and thus
through learning)
Idiosyncrasy That what makes something specific (Asad: every religion has its own idiosyncrasy)
Genealogical Just Asad’s critique I think, not sure.
approach Two points:
1. Religion is a historical product that evolves through time
2. Religion and power are inseparable, power makes beliefs and symbols
happening. Not just top-down but incorporated practices by themselves,
internalized principles.
The meaning of symbols is learned, therefore meaning can be contested (it usually
is). You can only study the social and historical processes (power relations) that
make some definitions of the symbol dominant and others subordinate.
Anthropology We understand the influence of power and historical processes, but we still look at
now meaning a lot, which is the outcome of power relations, rather than something
existential itself.
2 Lecture 3 I) Ewe religion
- The material The material Focus on practice rather than belief in the transcendent Religion in which the gods
approach approach (Meyer) Religion as mediation, fabrication of the sacred (sacreditization). only become manifest through
- Fabrication The only way to know/understand/experience religion is though media. When material and practical
- Mediation religion becomes present, something ineffable becomes present. interaction (figures and
- sensational Has always been overlooked. Follows logically from Asad’s perspective (-> pictures).
forms everything we see/do has a particular genealogy). It moves beuond the idea of Protestant missionaries came
Lecture 4 belief. and judged this as fetishism
- Defining The mentalistic/ Inward oriented religion as the highest from (as in most evolved -> evolutionist (lowest form of religion,
religion intellectualistic tendencies is a critique from Meyer). The outward manifestations (e.g. ritual) as according to mentalist
- Theology approach secondary, lower form. Form is not a vehicle but a generator of meaning and approach) and therefore
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