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Until now few people have been aware of the prevalence of belief in some form of rebirth or reincarnation among North American native peoples. This collection of essays by anthropologists and one psychiatrist examines this concept among native American societies, from near the time of contact until the present day. Amerindian Rebirth opens with a foreword by Gananath Obeyesekere that contrasts North American and Hindu/Buddhist/Jain beliefs. The introduction gives an overview, and the first chapter summarizes the context, distribution, and variety of recorded belief. All the papers chronicle some aspect of rebirth belief in a number of different cultures. Essays cover such topics as seventeenth-century Huron eschatology, Winnebago ideology, varying forms of Inuit belief, and concepts of rebirth found among subarctic natives and Northwest Coast peoples. The closing chapters address the genesis and anthropological study of Amerindian reincarnation. In addition, the possibility of evidence for the actuality of rebirth is addressed. Amerindian Rebirth will further our understanding of concepts of self-identity, kinship, religion, cosmology, resiliency, and change among native North American peoples
A classic study of the beliefs and institutions of mankind, and the progress through magic and religion to scientific thought, The Golden Bough has a unique status in modern anthropology and literature. First published in 1890, The Golden Bough was eventually issued in a twelve-volume edition (1906-15) which was abridged in 1922 by the author and his wife. That abridgement has never been reconsidered for a modern audience. In it some of the more controversial passages were dropped, including Frazer's daring speculations on the Crucifixion of Christ. For the first time this one-volume edition restores Frazer's bolder theories and sets them within the framework of a valuable introduction and notes. A seminal work of modern anthropolgy, The Golden Bough also influenced many twentieth-century writers, including D H Lawrence, T S Eliot, and Wyndham Lewis. Its discussion of magical types, the sacrificial killing of kings, the dying god, and the scapegoat is given fresh pertinence in this new edition. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
A priced and annotated annual record of international book auctions.
This accessible and illuminating book explores the classical opposition between magic, science and religion.
Baseball's roots lie deep in our ancestral past. The ancient arts of throwing (distance warfare), hitting (close quarters combat), and running (attack and retreat) were woven into the earliest forms of baseball. Early humans recognized the importance of the sun and sought to placate it with sacrificial offerings, imitating its movements and deifying it. Myths and relics of these foundational practices and beliefs were carried westward across the Old World by Indo-European peoples. Games for the early British and Continental Europeans (notably the Celts and Druids) served military, religious, social and educational needs. As the Celts and Druids came under the control of the Roman Empire, and later the Christian Church, their customs and practices, including games, fell out of favor. Despite persecution, some folk games survived the millennia under such names as "stool-ball," "tut-ball," and "base-ball." Descendants of these peoples brought their variant games to the New World where the standardization of various informal rules led to their rapid spread. Baseball, with its underlying beliefs, superstitions and practices, still brings us together with familiar and comforting rituals as we assemble under the sun.
In this era of increased knowledge the essence of religious phenomena eludes the psychologists, sociologists, linguists, and other specialists because they do not study it as religious. According to Mircea Eliade, they miss the one irreducible element in religious phenomena--the element of the sacred. Eliade abundantly demonstrates universal religious experience and shows how humanity's effort to live within a sacred sphere has manifested itself in myriad cultures from ancient to modern times; how certain beliefs, rituals, symbols, and myths have, with interesting variations, persisted.