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Religion in the ancient world, and ancient Egyptian religion in particular, is often perceived as static, hierarchically organised, and centred on priests, tombs, and temples. Engagement with archaeological and textual evidence dispels these beguiling if superficial narratives, however. Individuals and groups continuously shaped their environments, and were shaped by them in turn. This volume explores the ways in which this adaptation, negotiation, and reconstruction of religious understandings took place. The material results of these processes are termed 'cultural geography'. The volume examines this 'cultural geography' through the study of three vectors of religious agency: religious practices, the transmission of texts and images, and the study of religious landscapes.Bringing together papers by experts in a variety of Egyptological disciplines and other fields of study, this volume presents the results of an interdisciplinary workshop held at the University of Leiden, 7-9 November 2018, kindly funded by the Netherlands Organisation for Scientific Research (NWO) Vidi Talent Scheme. The 16 papers presented here discuss the archaeology of religion and religious practices, landscape archaeology and 'cultural geography', and the transmission and adaptation of texts and images, across not only the history of Egypt from the Early Dynastic to the Christian periods, but also in ancient Sudanese archaeology, the Arabian peninsula, early and medieval south-eastern Asia, and contemporary China.
Religion in the ancient world, and ancient Egyptian religion in particular, is often perceived as static, hierarchically organised, and centred on priests, tombs, and temples. Engagement with archaeological and textual evidence dispels these beguiling if superficial narratives, however. Individuals and groups continuously shaped their environments, and were shaped by them in turn. This volume explores the ways in which this adaptation, negotiation, and reconstruction of religious understandings took place. The material results of these processes are termed 'cultural geography'. The volume examines this 'cultural geography' through the study of three vectors of religious agency: religious practices, the transmission of texts and images, and the study of religious landscapes." - Back cover
This book focuses on the power of the ‘ordinary’, ‘everydayness’ and ‘embodiment’ as keys to exploring the intersection of trauma and the everyday reality of religion. It critically investigates traumatic experiences from a perspective of lived religion, and therefore, examines how trauma is articulated and lived in the foreground of people’s concrete, material actualities. Trauma and Lived Religion seeks to demonstrate the vital relevance between the concept of lived religion and the study of trauma, and the reciprocal relationship between the two. A central question in this volume therefore focuses on the key dimensions of body, language, memory, testimony, and ritual. It will be of interest to academics in the fields of sociology, psychology, and religious studies with a focus on lived religion and trauma studies, across various religions and cultural contexts.
The Lived Ancient Religion project has radically changed perspectives on ancient religions and their supposedly personal or public character. This volume applies and further develops these methodological tools, new perspectives and new questions. The religious transformations of the Roman Imperial period appear in new light and more nuances by comparative confrontation and the integration of many disciplines. The contributions are written by specialists from a variety of disciplinary contexts (Jewish Studies, Theology, Classics, Early Christian Studies) dealing with the history of religion of the Mediterranean, West-Asian, and European area from the (late) Hellenistic period to the (early) Middle Ages and shaped by their intensive exchange. From the point of view of their respective fields of research, the contributors engage with discourses on agency, embodiment, appropriation and experience. They present innovative research in four fields also of theoretical debate, which are “Experiencing the Religious”, “Switching the Code”, „A Thing Called Body“ and “Commemorating the Moment”.
The central theme of this book is the nexus between the self, the social, and the sacred in conversion and recovery. The contributions explore the complex interactions that occur between the person, the sacred, and various recovery situations, which can include prisons, substance abuse recovery settings and domestic violence shelters. With an interdisciplinary approach to the study of conversion, the collection provides an opportunity for a better understanding of lived religion, guilt, shame, hope, forgiveness, narrative identity reconstruction, religious coping, religious conversion and spiritual transformation. This volume will be of interest to scholars and students of lived religion, religious conversion, recovery, homelessness, and substance dependence.
Faith in African Lived Christianity – Bridging Anthropological and Theological Perspectives offers a comprehensive, empirically rich and interdisciplinary approach to the study of faith in African Christianity. The book brings together anthropology and theology in the study of how faith and religious experiences shape the understanding of social life in Africa. The volume is a collection of chapters by prominent Africanist theologians, anthropologists and social scientists, who take people’s faith as their starting point and analyze it in a contextually sensitive way. It covers discussions of positionality in the study of African Christianity, interdisciplinary methods and approaches and a number of case studies on political, social and ecological aspects of African Christian spirituality.
How can we grasp the complex religious lives of individuals such as Peter, an ordained Protestant minister who has little attachment to any church but centers his highly committed religious practice on peace-and-justice activism? Or Hannah, a devout Jew whose rich spiritual life revolves around her women's spirituality group and the daily practice of meditative dance? Or Laura, who identifies as Catholic but rarely attends Mass, and engages daily in Buddhist-style meditation at her home altar arranged with symbols of Mexican American popular religion? Diverse religious practices such as these have long baffled scholars, whose research often starts with the assumption that individuals commit, or refuse to commit, to an entire institutionally framed package of beliefs and practices. Meredith McGuire points the way forward toward a new way of understanding religion. She argues that scholars must study religion not as it is defined by religious organizations, but as it is actually lived in people's everyday lives. Drawing on her own extensive fieldwork, as well as recent work by others, McGuire explores the many, seemingly mundane, ways that individuals practice their religions and develop their spiritual lives. By examining the many eclectic and creative practices -- of body, mind, emotion, and spirit -- that have been invisible to researchers, she offers a fuller and more nuanced understanding of contemporary religion.
The Orthodox Christian tradition has all too often been sidelined in conversations around contemporary religion. Despite being distinct from Protestantism and Catholicism in both theology and practice, it remains an underused setting for academic inquiry into current lived religious practice. This collection, therefore, seeks to redress this imbalance by investigating modern manifestations of Orthodox Christianity through an explicitly gender-sensitive gaze. By addressing attitudes to gender in this context, it fills major gaps in the literature on both religion and gender. Starting with the traditional teachings and discourses around gender in the Orthodox Church, the book moves on to demonstrate the diversity of responses to those narratives that can be found among Orthodox populations in Europe and North America. Using case studies from several countries, with both large and small Orthodox populations, contributors use an interdisciplinary approach to address how gender and religion interact in contexts such as, iconography, conversion, social activism and ecumenical relations, among others. From Greece and Russia to Finland and the USA, this volume sheds new light on the myriad ways in which gender is manifested, performed, and engaged within contemporary Orthodoxy. Furthermore, it also demonstrates that employing the analytical lens of gender enables new insights into Orthodox Christianity as a lived tradition. It will, therefore, be of great interest to scholars of both Religious Studies and Gender Studies.
'Lived religion' signifies a shift of focus in order to attend to the religiosity of individuals and groups as embedded in the contexts of life-worlds. It suggests fresh attention to the body, to perception, to experience, to everyday life, and to biography. The essays in this collection gravitate around the concept of ‘lived religion’, honoring the contributions of Hans-Günter Heimbrock, in which he suggests this conceptual framework for understanding practical theology and religious education and for designing empirical research in theology. The contributions embrace a broad spectrum and include empirical studies, exegetical and historical investigations, contributions on practical theology as well as on the theory and practice of religious education, inviting further reflection and discussion about ‘lived religion.’
Ancient Egyptian elites invested immense cultural and economic efforts in preparing for their afterlives. However, the diversity of choices open to them is often overlooked. These choices included tomb size, tomb location, and architectural design, as well as tomb decoration, and the selection of certain grave gifts. Their choices depended on financial means, but also on contemporary fashion, among other factors. Ancient sites were visited by the living to commemorate and rejuvenate human ancestors and the gods, as individual acts or as part of large-scale processions. They also visited cemeteries because of new building activities, or to visit already-ancient monuments. The daily interactions of the living with their ancestors and gods are traceable in the evidence of lived religious practices, the transmission of texts and images, and the processes which shaped the landscape. Older monuments and stories remained accessible, and the ongoing use of the site created a palimpsest landscape, showing the results of millennia of human activity. These results of past activities could hold special significance for later generations, but new meanings often supplanted older interpretations. Building on the success of 'Perspectives on Lived Religion', 'Perspective on Lived Religion II' presents the results of a conference held in Cairo, September 29th - October 1st 2019.