Prologue: Encounters with Mircea Eliade and his legacy for the 21st century

To mark the centennial of Mircea Eliade, the articles in this special issue of Religion analyze various aspects of his life and his scholarship, and suggest what may be of value in Eliade's legacy for the study of religion in the 21st century. In my study, using one of Eliade's favorite terms, ‘the encounter,’ I suggest what my encounters with Eliade reveal about Eliade, his scholarship, and especially his legacy. By delineating and analyzing encounters that were remarkable, disturbing, complex, and contradictory, we may assess both strengths and weaknesses in Eliade's history and phenomenology of religion and what remains in Eliade's legacy that may be of value for the contemporary study of religion. Although Eliade's influence has certainly waned, my position is that there is much of value in his legacy, often in need of more critical reformulation, that offers a valuable critique of much of contemporary scholarship, provides valuable insights, and can serve as a catalyst allowing us to rethink our approaches to the study of religion.     

Recent Defenders of Eliade: A Critical Evaluation

Several defenders of Mircea Eliade have written books maintaining that Eliade's personal life and literary and scholarly contributions are all of one piece; that one cannot understand his scholarship without understanding his personal life, fears, ambitions, religious and other commitments. Reviewed and critically evaluated are Mac Linscott Ricketts's interpretation that the essence of Eliade's scholarship can be seen in his early Romanian experiences and writings; Carl Olson's interpretation that Eliade's scholarship is essentially theological and philosophical; and David Cave's interpretation that Eliade's scholarship is essentially based on his spiritual vision of a new humanism. Interpretations of Eliade's historical consciousness and his Christianity are criticized. Next, using these three defenders and several critics, the recent controversy about Eliade's politics and the political nature of his scholarship is considered. Finally, questions are raised as to whether Eliade's defenders have blurred or collapsed certain legitimate scholarly distinctions, thus rendering his scholarship even more vulnerable to attack.     

Eliade on diplomatic service in London

It was in England that Mircea Eliade started writing the volume which would be published nearly a decade later as Traité d'histoire des religions (Patterns in Comparative Religion), as attested by the book's Avant-propos de l'auteur, dated ‘Oxford 1940/Paris 1948.’ Eliade also states in his autobiography (1988, p. 84) that ‘I read, took notes, and elaborated a plan of a vast synthesis of the morphology and history of religions, a synthesis I had glimpsed instantaneously in an air raid shelter during an alarm.’ In order to recreate the historical and political environment in which Eliade conceived and began to write his fundamental theoretical book, I have sketched the history of Great Britain's early involvement in World War II, the dramatic political events in Romania during Eliade's diplomatic service in London, and the British government's intrigues that held him a virtual ‘captive’ from September 1940 to February 19411     

Love and anarchy in Romania : A critical review of Mircea Eliade's Autobiography, volume one, 1907–1937

Eliade is a problem: to at least half of today's historians of religion he embodies the discipline; to the other half he is anathema. I do not intend to review this debate here, nor to rehearse the themes of Eliade's massive oeuvre. I will, however, point over my shoulder to the mixed legacy of theoretical debts and doubts Eliade's work has inspired and try to bring them into relationship with the life story Eliade tells in the Autobiography. This review then attempts to show how Eliade's ‘life’ and ‘letters’ cohere and thus how in illuminating one we shed light on the other.     

‘The Trojan horse of philosophia perennis’: Mircea Eliade's quest of spiritual transformation

This essay highlights one of Mircea Eliade's most important legacies to Religious Studies. The Romanian scholar never reduced the spiritual history of humankind to a mere socio-cultural construction. He defended his stance against the naturalist scholars and resisted the stream of ‘scientific atheism’ that is now towering above Religious Studies departments. The article also underlines Eliade's early intellectual influences and his idea of ‘creative hermeneutics’. I hope that this essay will contribute to a better understanding of Eliade's philosophical presuppositions.     

Rereading Mircea Eliade's Youth Without Youth, a story of suspicion and camouflage

The article argues that Mircea Eliade's 1976 novella Youth Without Youth (which has been recently turned into a film by Francis Ford Coppola) offers an intriguing literary illustration of the concept of ‘camouflage’ so prominent in Eliade's scholarly writings. Youth Without Youth, revolving around the paradoxes of aging and of (biological) time, develops as a fantastic reverie, a mysterious gnostic parable under the appearances of a work of science fiction, and ultimately becomes a sort of rebus, made up of a large number of suggested enigmas within enigmas. It is, at the same time, an opportunity for the author to revisit phantasmatically a dramatic period of his life – the year 1938. Historical reality becomes fantastic, charged with symbols and riddles. The Eliadean dialectic between the sacred and the profane is interestingly doubled in this story by a dialectic between spying and hiding, surveillance and escape, suspicion and camouflage.     

COMMENTARY ON ELIZABETH COREY'S INTERPRETATION OF MICHAEL OAKESHOTT

Elizabeth Corey suggests that in order to understand Michael Oakeshott's worldview one should pay special attention to two subjects, religion and aesthetics, and analyze the connection between these two realms and the idea of practical life in general and of politics in particular. Her book provides a sympathetic but also critical conversation with Oakeshott's ideas, ultimately offering us a coherent picture of the place of the religious, poetical, and political in the totality of his thought. Corey persuasively shows that the major ideas of the mature Oakeshott originated in his earlier religious convictions and that his philosophy of aesthetics, contrary to what his critics claimed, fit nicely in the general framework of his thought.     

Augustine on the Couch: Psychohistorical (Mis)readings of the Confessions

While the history of religions (HR) has a long ‘prehistory’ in Romania, its formal introduction dates only from 1925–26, with the early writings of Mircea Eliade. Eliade's career in Romania was cut short by political events and the Second World War, while the imposition of Soviet control after the war resulted in his becoming an exile. His influence led a few of his compatriots to follow in his footsteps during the dark decades of Communism, but not until the overthrow of the Ceau?escu Government in 1989 did it again become possible to engage freely in HR studies. Today these studies are flourishing as never before and bidding to attract worldwide attention.     

Reviews

Books reviewed:
Robert A. Segal, Theorizing About Myth
Christopher Southgate, Celia Deane-Drummond, Paul D. Murray, Michael Robert Negus, Lawrence Osborn, Michael Poole, Jacqui Stewart, and Fraser Watts, (eds.) God, Humanity and the Cosmos: A Textbook in Science and Religion
Bryan S. Rennie, Reconstructing Eliade: Making Sense of Religion     

Recent defenders of Eliade: A critical evaluation

Several defenders of Mircea Eliade have written books maintaining that Eliade's personal life and literary and scholarly contributions are all of one piece; that one cannot understand his scholarship without understanding his personal life, fears, ambitions, religious and other commitments. Reviewed and critically evaluated are Mac Linscott Ricketts's interpretation that the essence of Eliade's scholarship can be seen in his early Romanian experiences and writings; Carl Olson's interpretation that EEade's scholarship is essentially theological and philosophical; and David Cave's interpretation that Eliade's scholarship is essentially based on his spiritual vision of a new humanism. Interpretations of Eliade's historical consciousness and his Christianity are criticized. Next, using these three defenders and several critics, the recent controversy about Eliade's politics and the political nature of his scholarship is considered. Finally, questions are raised as to whether Eliade's defenders have blurred or collapsed certain legitimate scholarly distinctions, thus rendering his scholarship even more vulnerable to attack.     

Lay discourses about Brexit and prejudice: “Ideological creativity” and its limits in Brexit debates

Much research on Brexit has studied whether the vote to leave the EU is a marker of growing prejudice. In this article, we study instead how the relationship between support for Brexit and prejudice is constructed, negotiated and contested in lay discourse. Our analysis of focus groups (N = 12) conducted prior to and following the EU referendum shows that support for Brexit was predominantly constructed as based on nationalism and anti-immigration prejudice, especially in Remain-supporting accounts. This prompted identity management strategies and counter-arguments by Leave supporters, such as providing alternative constructions of prejudice and racism; relating Brexit with “progressive” values; and presenting it as rational and economically sound. In our discussion, we draw attention to the “ideological creativity” that underpins these accounts and also reflect on the possibilities and constraints of developing alternative political narratives under conditions of political polarisation.     

Racial prejudice predicts opposition to Obama and his health care reform plan

The present study examines the relationship between racial prejudice and reactions to President Barack Obama and his policies. Before the 2008 election, participants’ levels of implicit and explicit anti-Black prejudice were measured. Over the following days and months, voting behavior, attitudes toward Obama, and attitudes toward Obama’s health care reform plan were assessed. Controlling for explicit prejudice, implicit prejudice predicted a reluctance to vote for Obama, opposition to his health care reform plan, and endorsement of specific concerns about the plan. In an experiment, the association between implicit prejudice and opposition to health care reform replicated when the plan was attributed to Obama, but not to Bill Clinton—suggesting that individuals high in anti-Black prejudice tended to oppose Obama at least in part because they dislike him as a Black person. In sum, our data support the notion that racial prejudice is one factor driving opposition to Obama and his policies.     

Myrdal's Prediction

In An American Dilemma: The Negro Problem and Modern Democracy , Gunnar Myrdal (1944 ) argued that white Americans were caught in a dilemma, torn between their commitment to noble democratic principles—what Myrdal called the American Creed—on the one side, and their belief in the superiority of the white race, on the other. Myrdal was certain that in the struggle between democratic principles and race prejudice, the former would prevail. Prejudice, Myrdal famously predicted, was about to disappear. Acknowledging the considerable progress that has taken place in American race relations over the past 60 years, we show that on this particular point Myrdal was wrong. Contrary to his prediction, prejudice has not disappeared; nor has its political significance diminished. Prejudice remains and its importance for politics depends, today as in Myrdal's time, on political circumstance: on the vicissitudes of history and the actions of leaders.     

Admissions of racism in discourse on migration in Greece: Beyond the norm against prejudice?

The turn to language in social psychology is closely related to the study of prejudice as racist discourse has been the subject matter of some of the ground‐breaking discourse analytic work. A widely accepted argument was that there seems to be a norm against prejudice informing Western societies: people commonly engage in denials of prejudice when they make negative comments about minorities. Recent work has argued that, due to ideological shifts in the wider societal context or because denying prejudice may not be people's only rhetorical concern, it is possible to find people admitting prejudice. We examine how people in Greece, Greek majority and immigrants, formulate admissions of racism in interviews on migration and citizenship in Greece. Drawing on Ideological Dilemmas and Critical Discursive Social Psychology, we argue that these admissions ironically operate within the norm against prejudice and discuss our findings in relation to the wider socio‐political Greek context.     

Illud tempus in Greek myth and ritual

This article offers a re-examination of Eliade's classic theory of rituals as repetitions of archetypal events that once upon a time took place in illo tempore. I confront the theory with ancient Greek myths and rituals, showing that it does fit them to some extent, although it needs to be modified and further elaborated. The Greeks were acutely aware of the ambivalence of mythical time, and their rituals were not just meant to evoke it but to keep it off as well. In myth things typically go wrong, and the task of ritual is to correct them, repeating the archetypal mistake in a non-literal way that makes it possible to relate to the mythical while leaving it safely detached behind the boundaries of the civilized world. The Greek vision of primordial time does not necessarily contradict the myth-and-ritual pattern proposed by Eliade, but it is interesting in that it emphasizes certain features of primordiality downplayed by him, thus inviting us to reconsider the meaning of the whole conception. This is what I attempt in the second part of my paper, in which I set the problem of ritual repetition in a different methodological perspective, interpreting it in accordance with contemporary, structuralist approaches to the study of Greek religion.     

Racial Attitudes Predicted Changes in Ostensibly Race‐Neutral Political Attitudes Under the Obama Administration

Past research demonstrated that racial prejudice played a significant role in the 2008 presidential election, but relatively less is known about the relationship between prejudice and public opinion throughout the Obama administration. In the present research, we examined not only whether racial attitudes were associated with evaluations of Mr. Obama and his administration, but also whether they may have influenced the development of more general political attitudes during the early years of the Obama administration. We investigated this question using panel data from a nationally representative sample of Americans interviewed between September 2008 and July 2010. Racial attitudes measured prior to the election predicted early disapproval of President Obama's handling of important issues. Early disapproval of President Obama's performance, in turn, predicted later perceptions of whether the state of the nation was improving. Further, the divergence between high‐prejudice and low‐prejudice individuals in their perceptions of the state of the nation became greater over time, consistent with the idea that racial attitudes were more powerfully expressed in political judgments as time passed.     

Evaluations of presidential performance: Race, prejudice, and perceptions of Americanism

Earlier research suggests that despite President Obama's election, racial prejudice persists and continues to shape reactions to his presidency. The current work examines the role of Whites’ prejudice in shaping perceptions of Obama's Americanism, and ultimately evaluations of his performance. Specifically, this research proposes that “how American” Obama is perceived will mediate the relationship between racial prejudice and evaluations of his performance for White, but not Black participants and only for Obama and not for Vice-President Biden. Data were collected from 295 Black or White students surveyed 1 year after Obama's election. Supportive of our hypotheses, racial prejudice predicted Whites’ negative evaluations of Obama's performance, and this relationship was mediated by how American Obama was perceived. Additionally, these relationships were not obtained among Black participants or when Blacks or Whites evaluated the Americanism and job performance of Vice-President Biden.