The academic study of Indigenous Religions developed historically from missiological and anthropological sources, but little analysis has been devoted to this classification within departments of religious studies. Evaluating this assumption in the light of case studies drawn from Zimbabwe, Alaska and shamanic traditions, and in view of current debates over 'primitivism', James Cox mounts a defence for the scholarly use of the category 'Indigenous Religions'.

First published in 1922, the author of this book was for many years a Provincial Commissioner of what was then the Kenya Colony whose main objects were to place on record the results of investigations made among the native tribes in British East Africa, particularly among the Kikuyu and Kamba people, and to endeavour from a study of their ceremonial with regard to sacrifice and taboo, to obtain a better insight into the principles which underlie the outward forms and ceremonies of their ritual. Together with natural religion and magic, the author discusses a variety of social activities influenced by religious beliefs, such as the organisation of councils, ceremonial oaths, war and peace, dances, legends, and the position of women in tribal society. The functions of some of the practices are self-evident or can be explained within the limits of psychological or anthropological terms, whilst others remain unexplained and seem inexplicable, even futile. The author's careful analysis of this last class provides interesting ethnological comment, for in seeking a better understanding of the psychology of one particular race, he draws attention also to analogous conditions of religious customs existing amongst other widely differing races. In the last chapter, 'Quo Vadis', added to the second edition of 1938, the author furthers his discussion of East Africa after the war. Together with the factual analysis of the first three parts, these additional observations, invaluable once to administrators and all concerned in colonial government, today prove their value not only for students of East Africa, but for all those endeavouring to arrive at an adjustment between the old native social structure and the extraneous forces now operating with ever increasing intensity.

How long can a traditional religion survive the impact of world religions, state hegemony, and globalization? The 'Karamoja problem' is one that has perplexed colonial and independent governments alike. Now Karamojong notoriety for armed cattle raiding has attracted the attention of the UN and USAID since the proliferation of small arms in the pastoralist belt across Africa from Sudan to stateless Somalia is deemed a threat to world security. The consequences are ethnocidal, but what makes African peoples stand out against state and global governance? The traditional African religion of the Karamojong, despite the multiple external influences of the twentieth century and earlier, has remained at the heart of their culture as it has changed through time. Drawing on oral accounts and the language itself, as well as his extensive experience of living and working in the region, Knighton avoids Western perspectivism to highlight the successful reassertion of African beliefs and values over repeated attempts by interventionists to replace or subvert them. Knighton argues that the religious aspect of Karamojong culture, with its persistent faith dimension, is one of the key factors that have enabled them to maintain their amazing degree of religious, political, and military autonomy in the postmodern world. Using historical and anthropological approaches, the real continuities within the culture and the reasons for mysterious vitality of Karamojong religion are explored.

Personhood and relationality have re-animated debate in and between many disciplines. We are in the midst of a simultaneous "ontological turn", a "(re)turn to things" and a "relational turn", and also debating a "new animism". It is increasingly recognised that the boundaries between the "natural" and "social" sciences are of heuristic value but might not adequately describe reality of a multi-species world. Following rich and provocative dialogues between ethnologists and Indigenous experts, relations between the received knowledge of Western Modernity and that of people who dwell and move within different ontologies have shifted. Reflection on human relations with the larger-than-human world can no longer rely on the outdated assumption that "nature" and "cultures" already accurately describe the lineaments of reality. The chapters in this volume advance debates about relations between humans and things, between scholars and others, and between Modern and Indigenous ontologies. They consider how terms in diverse communities might hinder or help express, evidence and explore improved ways of knowing and being in the world. Contributors to this volume bring different perspectives and approaches to bear on questions about animism, personhood, materiality, and relationality. They include anthropologists, archaeologists, ethnographers, and scholars of religion.

Since time immemorial indigenous people have engaged in legal relationships with other-than-human-persons. These relationships are exemplified in enspirited sacred natural sites, which are owned and governed by numina spirits that can potentially place legal demands on humankind in return for protection and blessing. Although conservationists recognise the biodiverse significance of most sacred natural sites, the role of spiritual agency by other-than-human-persons is not well understood. Consequently, sacred natural sites typically lack legal status and IUCN-designated protection. More recent ecocentric and posthuman worldviews and polycentric legal frameworks have allowed courts and legislatures to grant 'rights' to nature and 'juristic personhood' and standing to biophysical entities. This book examines the indigenous literature and recent legal cases as a pretext for granting juristic personhood to enspirited sacred natural sites. The author draws on two decades of his research among Tibetans in Kham (southwest China), to provide a detailed case study. It is argued that juristic personhood is contingent upon the presence and agency of a resident numina and that recognition should be given to their role in spiritual governance over their jurisdiction. The book concludes by recommending that advocacy organisations help indigenous people with test cases to secure standing for threatened sacred natural sites (SNS) and calls upon IUCN, UNESCO (MAB and WHS), ASEAN Heritage and EuroNatura to retrospectively re-designate their properties, reserves, parks and initiatives so that SNS and spiritual governance are fully recognised and embraced. It will be of great interest to advanced students and researchers in environmental law, nature conservation, religion and anthropology.

First published in 1972. A revival of interest in primitive religion has been one of the most marked characteristics of British social anthropology of recent years. Inspired by the work of Audrey Richards, whose writing on ritual contains many of the insights that have been developed in later studies, this volume uses material drawn from all over Africa and Polynesia. The contributors include: Raymond Firth, Esther Goody, Aidan Southall, R.G. Abrahams, Edwin Ardener, J.S. La Fontaine, Monica Wilson, Elizabeth Bott, Edmund Leach and P.H. Gulliver.

This small but interdisciplinary collection on ritual originally published between 1974 and 1998, draws together research by leading academics in the area of anthropology, sociology, history and religion and provides a focused approach to the study of ritual in human society. Comprised of 4 volumes, the collection offers a diverse study of how ritual plays a vital role in a variety of circumstances, including: Industrial society; Diasporas; Reproduction; Society; Death and bereavement. This academically stimulating set provides a uniquely interdisciplinary look at an area of study currently regaining prominence. It brings back into print a selection of previously unavailable titles, which will still be of interest to academics today, as at their time of publication. It will provide a must-have resource for academics and students seeking to better understand the use of ritual from a wide selection of areas. The collection will appeal to not only those working in the area of anthropology, but also history, sociology and religion.

First published in 1966 and now considered a classic, THEY SANG FOR HORSES remains the only comprehensive treatment of the profound mystical influence that the horse has exerted for more than three hundred years. In this completely redesigned and expanded edition, LaVerne Harrell Clark examines how storytellers, singers, medicine men, and painters created the animal's evolving symbolic significance by adapting existing folklore and cultural symbols. Exploring the horse's importance in ceremonies, songs, prayers, customs, and beliefs, she investigates the period of the horse's most pronounced cultural impact on the Navajo and the Apache, starting from the time of its acquisition from the Spanish in the seventeenth century and continuing to the mid-1960s, when the pickup truck began to replace it as the favoured means of transportation. In addition, she presents a look at how Navajos and Apaches today continue to redefine the horse's important role in their spiritual as well as material lives.

Contents:
Introduction
Part I: Clandestine Antigones and the Pre-Post-Colonial
1. Clandestine antigones
2. Non-belonging: the family without origin; the origin without family
3. Fetishism and a politics of the other
4. The pre-post-colonial and the Abiku
5. The question of a regressive hybridity
6. The death drive and spirit possession
7. Antigone and negotiation
Part II: From Hegel on Africa Towards a Reading of African Writing
8. Hegel on Africa
9. The narcissistic aesthetic
10. The art of the undeniable
11. A walk with 'A Walk in the Night'

First published in 1922, the author of this book was for many years a Provincial Commissioner of what was then the Kenya Colony whose main objects were to place on record the results of investigations made among the native tribes in British East Africa, particularly among the Kikuyu and Kamba people, and to endeavour from a study of their ceremonial with regard to sacrifice and taboo, to obtain a better insight into the principles which underlie the outward forms and ceremonies of their ritual. Together with natural religion and magic, the author discusses a variety of social activities influenced by religious beliefs, such as the organisation of councils, ceremonial oaths, war and peace, dances, legends, and the position of women in tribal society. The functions of some of the practices are self-evident or can be explained within the limits of psychological or anthropological terms, whilst others remain unexplained and seem inexplicable, even futile. The author's careful analysis of this last class provides interesting ethnological comment, for in seeking a better understanding of the psychology of one particular race, he draws attention also to analogous conditions of religious customs existing amongst other widely differing races. In the last chapter, 'Quo Vadis', added to the second edition of 1938, the author furthers his discussion of East Africa after the war. Together with the factual analysis of the first three parts, these additional observations, invaluable once to administrators and all concerned in colonial government, today prove their value not only for students of East Africa, but for all those endeavouring to arrive at an adjustment between the old native social structure and the extraneous forces now operating with ever increasing intensity.

Series Information:
Native Americans and the Law

The ancient heartland of shamanism is no longer forbidden territory - to travelers or to the spirits. But the spirits never left the vastnesses of Siberia and Central Asia, as these writings reveal. Russian and native experts, and an American cultural anthropologist who has done fieldwork in the region, introduce us to shamans as the poets, therapists, healers, and even leaders of their communities. Among the special features of this collection are remarkable transcriptions of shamanic exhortations and a pathbreaking study of shamanic tales and rituals.

The author provides a detailed portrait of the Spiritual Baptist Faith and Orisha Work, two religions that share a common basis in the traditional religion of the Yoruba in West Africa. Specifically, the author studies the phenomenon of spirit possession, an integral aspect of worship in both religions. In the Spiritual Baptist Faith, a person who is possessed by the Holy Spirit retains his or her own identity, while in Orisha Work, those who are possessed by the orishas (spirits), become the spirits. Both types of possession are based on the Yoruba concept of self in which identity is dependent on the spirit which animates a physical body. This common basis of religions enables the respective populations to interact extensively and explains why an individual can experience both types of spiritual possession.

The resurgence of national and historical awareness among the people of what was once the USSR has been nowhere stronger than among the Russians themselves. Some of the larger projects of rediscovery amount to a reinterpretation of traditional culture. This carefully annotated collection of recent studies of Russian folk religion, village organization and family life, including the rituals associated with childbirth, special attention to women's roles and to the specificity of Siberia in Russian culture, will be a revelation to a wide array of readers. It is intended for use not only in anthropology departments but more widely interdisciplinary courses in Russian studies, peasant studies and women's studies.

At the core of African American religion's response to social inequalities has been a symbiotic relationship between socio-political activism and spiritual restoration. Drawing on archival material and ethnographic fieldwork with African American Spiritual Churches in the USA, this book examines how their spiritual and social work can shed light on the interplay between corporate activism and individual spirituality. This book traces the development of this "politico-spiritual" approach to injustice from the beginning of the twentieth century through the opening decade of the twenty-first century, using the work of African American Spiritual Churches as a lens through which to observe its progression. Addressing subjects such as spiritual healing, support of the homeless, gender equality and the aftermath of hurricane Katrina, it demonstrates that these communities are clearly motivated by the dual concerns of the soul and the community. This study diversifies our understanding of the African American religious landscape, highlighting an approach to social injustice that conjoins both political and spiritual transformations. As such, it will be of significant interest to scholars of religious studies, African American studies and politics.

This volume in the "World's Religions" series examines the "primitive" (traditional) non-mainstream religion and also 20th-century sects such as the Moonies and Scientology. It also looks at the "nature" of religion, the philosophical issues and their bearing on the study of religions. The book should be of interest to students and lecturers in religion (particularly comparative studies), theology, philosophy, history and anthropology.

This book focuses on Akan-speaking Ghanaians in London and explores in detail the experience of African migrants living in Britain, investigating how they construct their British citizenship through their membership of the church. Building on extensive ethnographic research in London and Ghana, the author explores the relationship between religion and citizenship, the emergence of transnational subjectivities, and the making of diaspora aesthetics among African migrants. Starting from the understanding that citizenship is dialogical, a status mediated by a subject's multiple and intersecting identities, the author highlights the limitations of existing conceptualisations of migrant citizenship. Anchored in a case study of the British/Ghanaian Methodist Church as a transnational religious organisation and cultural polity, the book explores diasporic religious subjectivities as both cosmopolitan and transnational, while being configured in emotionally and morally significant ways by the Methodist Church, as well as family, ethnicity, and nation. Interdisciplinary by nature, this book will be of interest to a wide range of researchers and scholars across the social sciences and humanities working in the fields of anthropology, religion, sociology, postcolonial studies, and African studies, and additionally policy makers interested in diaspora and migration studies.

The object of this book, first published in 1928, is a study of the ways in which those who were once called 'primitives' conceive of their own individuality. The author inquires into the notions they possess of their life-principle, their soul, and their personality, often encountering that many peoples only had 'pre-notions' of such concepts.

This Handbook provides a cutting-edge survey of the state of research on religions and global development. Part one highlights critical debates that have emerged within research on religions and development, particularly with respect to theoretical, conceptual and methodological considerations, from the perspective of development studies and its associated disciplines. Parts two to six look at different regional and national development contexts and the place of religion within these. These parts integrate and examine the critical debates raised in part one within empirical case studies from a range of religions and regions. Different religions are situated within actual locations and case studies thus allowing a detailed and contextual understanding of their relationships to development to emerge. Part seven examines the links between some important areas within development policy and practice where religion is now being considered, including: Faith-Based Organisations and Development Public Health, Religion and Development Human rights, Religion and Development Sustainable Development, Climate Change and Religion Global Institutions and Religious Engagement in Development Economic Development and Religion Religion, Development and Fragile States Development and Faith-Based Education Taking a global approach, the Handbook covers Africa, Latin America, South Asia, East and South-East Asia, and the Middle East. It is essential reading for students and researchers in development studies and religious studies, and is highly relevant to those working in area studies, as well as a range of disciplines, from theology, anthropology and economics to geography, international relations, politics and sociology.

Black theology as a discipline emerged in 1960s America, growing out of the experiences of Black people of the African Diaspora as they sought to re-interpret the central ideas of Christianity in light of struggle and oppression. However, a form of Black theology has been present in Britain since the time of slavery. 'Black Theology in Britain' offers the first comprehensive survey of Black theology, tracing its development in Britain from the eighteenth century to today. The essays cover a wide range of topics: Black Liberation; drama as a medium for Black theology; the perspective of Black women; Black theology in the pulpit and pastoral care; and the work of Robert Beckford and Anthony Reddie. 'Black Theology in Britain' is a key resource for students of British history, cultural studies, Black theology, and religious studies.

First published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1906, these four lectures were originally delivered in the Vacation Term for Biblical Study at Cambridge. Evidence is derived from the native tribes of Australia in particular, whom Jevons compares for his discussion. The first lecture considers whether religion has evolved from, or was preceded by a pre-religion, or non-religious, stage of humankind. The following lectures discuss the science of religion and the theory of Evolution, and the relationship between the evolution of religion and the philosophy of religion. This is a fascinating text that will be of particular value to students interested in the history and development of religion in general.

The series Religion and Society (RS) contributes to the exploration of religions as social systems- both in Western and non-Western societies; in particular, it examines religions in their differentiation from, and intersection with, other cultural systems, such as art, economy, law and politics. Due attention is given to paradigmatic case or comparative studies that exhibit a clear theoretical orientation with the empirical and historical data of religion and such aspects of religion as ritual, the religious imagination, constructions of tradition, iconography, or media. In addition, the formation of religious communities, their construction of identity, and their relation to society and the wider public are key issues of this series.

Between the years of 1898 and 1926, Edward Westermarck spent a total of seven years in Morocco, visiting towns and tribes in different parts of the country, meeting local people and learning about their language and culture; his findings are noted in this two-volume set, first published in 1926. Alongside extensive reference material, including Westermarck's system of transliteration and a comprehensive list of the tribes and districts mentioned in the text, the chapters discuss such areas as the influences on and relationship between religion and magic in Morocco, the origins of beliefs and practices, curses and witchcraft. This is the first volume of two dealing with the same subject, and will fascinate any student or researcher of anthropology with an interest in the history of ritual, culture and religion in Morocco.

On a visit to South Africa in 1981, Dave spent a month with the Bushmen in the Kalahari Desert. During this visit, he felt that he had finally returned to his roots and he started formulating his theory around the use of wilderness for spiritual practice. On later trips to Peru he came into contact with shamans and these meetings made him realise that the shamans had a deep knowledge of healing, that he, in spite of his medical training, was not privy to. On subsequent trips to Zimbabwe and South Africa Dave consulted various sangomas, and through the bone readings of the sangomas it was eventually revealed to him that he had been ignoring his destiny and needed to be trained or undergo thwasa. After finding an elderly Zulu mentor, Dave began his training at the beginning of 2000. During the months in training he had to undergo cleansing practices, practice bone readings, collect his own bones, connect with his ancestors and learn how to channel through the ancestors. After months of rigorous training in very basic circumstances, he returned to California as a qualified sangoma. Here he built in his garden a hut or ndumba in honour of the ancestors. He does bone readings for patients, but he remains an allopathic physician. Through dreams and bone readings it was revealed to him that he should not give up his Western practice, and that by remaining in the Western system, he believes that he is giving more credibility to the indigenous one. The book is a fascinating account of a surgeon's odyssey into the spirit world of African healing. It is the story of his initiation as a sangoma and how his life had been changed and enriched by the experience. It includes photographs of the author's training.