The Frazerian roots of contemporary theories of religion and violence

The association of religion with violence rather than with peace long antedates 9/11. Among theorists of religion, the association goes back at least to J.G. Frazer, author of the classic The Golden Bough (first ed. 1890). Contemporary theorists who tie religion to violence are beholden to Frazer, even when they spurn any dependence. At the same time the function of religious violence for contemporary theorists has shifted from control over the physical world to control over the social world. That shift typifies the overall shift from a nineteenth-century approach to religion to a twentieth-century one. This article considers two of the most prominent contemporary theorists who connect religion to violence: René Girard and Walter Burkert. How they at once depend on Frazer and break with him is the subject of this article.     

Twin phobia among the Haya of Northwestern Tanzania: Interpreting it within the mimetic theory

This essay is an attempt to interpret the Haya twins' ceremonies according to the mimetic theory proposed by René Girard.¹ It is divided into four parts. The first part is a presentation of the Haya and their cultural relationship to the larger Bantu group of the Great Lakes region of Eastern Africa. The second part is a resume of Girard's reflections on twin phobia and the general pattern of the ‘doubles’, which triggers the crisis of distinction in society and thereby the escalation of violence. The third part is a general survey of the phenomenon of twin phobia in Africa. Twins, though a threat, are treated as a blessing and are received with respect and gratitude. But some ethnic groups in Africa brutally eliminate twins for fear that they are a curse. In the fourth and fifth parts this essay describes how twins are received among the Haya. The essay concludes with an evaluation of what this phobia entails, using Girardian mimetic theory.     

Upstart theories and early American religiosity: a reassessment

Attempts to assess the theory of religious economies developed by Rodney Stark and his associates have generated an enormous secondary literature. For Stark himself, one beneficial effect has been a new paradigm in the study of religion that gives more emphasis to the social than to the psychological. A case is made here that key assertions in the theory have been falsified, that disconfirming evidence has been ‘explained away’ rather than explained and that the theory actually diverts attention from areas that might benefit from sociological scrutiny. But if all this is so, then why does that theory continue to command so much attention? Part of the answer is that the theory is perceived to work so well in particular contexts, and the context mentioned most often is early American religion. For that reason, the bulk of this article is concerned with taking a careful second look at Finke and Stark's The Churching of America. The evidence presented in that work turns out to be far less supportive of their general theory than is generally acknowledged. The final section of this article identifies some implicit ideological themes in the theorising by Stark et al. that likely account for its continuing popularity.     

Recovery and Buddhist practices in the aftermath of the Tsunami in Southern Thailand

For most Thai people, Buddhism serves as a base for explanations about life and death.This article focuses on Buddhist practices and the importance of ceremonies in the recovery process after the 2004 tsunami in Southern Thailand. The tsunami had devastating consequences for most people in the coastal regions. First, through the loss of life, and second, through the damage to and loss of houses, fishing boats and means of livelihood. This article analyses informants’ experiences, narratives, interpretations and actions in terms of their Buddhist beliefs. The key findings of this article are that collective ceremonies form an important part of the recovery process. One finding revealed that, in cases of ambiguous loss, a Buddhist ceremony that was unknown to most people before the tsunami became an important element of the search for missing persons. Another finding is that the common Buddhist practice of communicating across the boundary between the living and dead became the most important ritual among the surviving relatives. The ethnography is based on a long-term anthropological research project with in-depth interviews, life stories and participant observation carried out in coastal villages located mainly in Phang Nga, the worst hit province in Thailand.¹     

The origin and mission of Material Religion

Beginning its sixth year of publication, Material Religion is an interdisciplinary journal that seeks to gather the best work from around the world engaged in materializing the study of religions. The editors welcome original scholarship on any religion and from any period in human history that treats material objects and practices as primary evidence and engages in critical reflection on the cultural construction of materiality. In this article the editors reflect on the formation and format of the journal, the force and direction of its articles and other features, the question of what constitutes the material culture of religion, and finally the role of materiality in the current study of religions. Along the way, the editors consider new theories and concerns that have been taken up in the journal's pages and address the range of disciplines and interests that are represented in the different departments of the journal.     

Religions, natural hazards, and disasters: An introduction

This editorial serves as an introduction to the special issue of Religion on Religions, Natural Hazards, and Disasters. It sets out some conceptual background and briefly reviews the existing literature on religion, natural hazards, and disasters. It also provides a brief assessment of the role of religious and groups in reducing the risk of disasters.     

A critical look at critical (neo)personalism: Unitas multiplex and the ‘person’ concept

This essay evaluates critically William Stern's (Stern, W. (2010). Psychology and personalism) unitas multiplex and definition of ‘person.’ Discussion of the former is restricted to the lowest psychological levels and evaluation is conducted in light of interpretive options open to the ‘targets’ of Stern's current adherents, termed ‘neopersonalists.’ It is concluded that to avoid the charge of ‘individualism,’ neopersonalist expositions of the unitas multiplex should be geared toward the strong possibility that their targets will read it as a person-ontology. Evaluation then turns to Stern's definition of ‘person,’ which is compared with elements of Hacker's (Hacker, P. (2007). Human nature: The categorial framework. Oxford: Blackwell) analysis of the same concept. Results suggest that while Stern's definition applies to ‘animal’ and ‘human being,’ it does not apply to ‘person’. A more coherent conceptual framework for neopersonalism thus is suggested. A ‘can-do teleontology’ maintains emphasis on the person's potentialities and inherent goal-oriented and goal-striving nature, avoids reduction of the person concept, relates the person to others by necessity, and is amenable to Stern's definition of ‘personality.’