Spirit possession involves the displacement of a human's conscious self by a powerful other who temporarily occupies the human's body. Here, Seligman shows that spirit possession represents a site for understanding fundamental aspects of human experience, especially those involved with interactions among meaning, embodiment, and subjectivity.

There are far fewer publications on the ethnology of Micronesia than for any other region in the Pacific. This dearth is especially seen in the traditional religion, folklore, and iconography of the area. Haynes and Wuerch have located 1,193 relevant titles. For the first time, these mostly scarce or unpublished materials are now accessible in this essential research tool. The focus is on tradition, which became modified after contact with the West--the adaptation and persistence of these traditions are included in this bibliography.

Traditional Micronesian iconography is largely religious in nature, as is the case with most tribal or preliterate societies. There is also a large corpus of Micronesian myths, legends, beliefs, and practices that may not fit the Western concept of religion, but would be classified under folklore. That distinction cannot be consistently made in Micronesian cultures, nor in most other preliterate, thus prehistoric, societies. The overlap of religion and folklore is pervasive, so the scope of subjects included is broad. The subject matter encompasses magic, sorcery, ritual, cosmology, mythology, iconography, iconology, oral traditions, songs, chants, dance, music, traditional medicine, and many activities of daily life. Only those works that directly treat these subjects in the context of religion or folklore are included in this volume.

The remarkably accurate original translations of Native American myths from one of 19th-century America's foremost linguists. Native American mythology shows vestiges of religious concepts already old when the Egyptians evolved their form of worship. This volume offers an unusual collection of myths from two Native American cultures, the Wintu and Yana, recorded and translated in the 1880s by Jeremiah Curtin, one of the outstanding American linguists of the later 19th century. Because Curtin sought out storytellers who were not influenced by other cultures, his translations offer remarkably accurate accounts of the fundamental beliefs of Native Americans. In his introduction, Curtin explains the profound antiquity of these myths of creation, which preserve some of the earliest religious expression. He also provides an unflinching account of the appalling genocidal attacks on the peaceful Yana by white Californians in the 1860s. Because the Yana became extinct, Curtin's rendering of some of their important myths is an especially valuable contribution to contemporary understanding of Native American mythology. Introduction by scholar Karl Kroeber offers new insight into the significance of Curtin's collection for understanding the creation myth system of Native America Contains original translations of the system of creation myths as told to Curtin by members of the Yana and Wintu tribes

This project is an attempt to bring together the many fragments of history concerning the Yoruba religious community and their rise to prominence in Salvador, Bahia, Brazil, from the mid-nineteenth to the late-twentieth centuries.

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.

Tony Swain has prepared a comprehensive bibliographical survey of all substantial publications on Aboriginal religions appearing between 1798 and early 1990. The volume opens with a three-chapter narrative section which provides the historic and analytic contexts for the cataloguing that follows. The 1,076 entries are critically annotated and classified by geography and theme. More specific investigation of selected topics can be pursued through the four indexes which, besides offering an alphabetical listing of all titles and authors, provide access by "tribes and places" and general subjects. The three narrative chapters explore the history of the study of Aboriginal religions, the emergence of key themes in investigating these traditions, and the unique features of the regions which provide the primary classification for the bibliography that follows. Chapter one shows how a succession of theories, conceptions, and blatant prejudices have molded the way writers approached the traditions of the Aborigines. Chapter two examines those themes scholars have felt useful in analyzing Aboriginal religions, placing their emergence in historical perspective and discussing their usefulness as conceptual tools. Finally, the third chapter highlights the unique features of the ten regions used as the primary categories of classification, describing possible historical forces which have shaped their particular forms. This first bibliography of Australian Aboriginal religions is an essential acquisition for all serious academic libraries.

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.

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. The first volume contains extensive reference material, including Westermarck's system of transliteration and a comprehensive list of the tribes and districts mentioned in the text. The chapters in this, the second volume, explore such areas as the rites and beliefs connected with the Islamic calendar, agriculture, and childbirth. This title will fascinate any student or researcher of anthropology with an interest in the history of ritual, culture and religion in Morocco.

African religions, as well as those religions that derive much of their cosmology, beliefs, and rituals from African religions, are becoming more international in scope and appeal. Yet they continue to be viewed either as indiscriminately adaptable or as static traditions. Neither view suggests much spiritual or psychological value outside their original milieu when compared with the so-called world religions.

The chapters in this volume focus on African and African-derived religions, and challenge many of these positions. They examine how these religions display themselves in the contemporary world, particularly in the Americas, the Caribbean, and Europe. These religions' continued dynamism and their relationship with other religious traditions, especially through the process of syncretism, are also explored. This multidisciplinary collection makes a major contribution not only to a better understanding of African and African-derived religions, but it also contributes to the wider and ongoing debate on syncretism that continues to engage those in anthropology, history, and sociology of religion.

African cults and religions enrich all aspects of Cuba's social, cultural and everyday life, and encompass all ethnic and social groups. Politics, art, and civil events such as weddings, funerals, festivals and carnivals all possess distinctly Afro-Cuban characteristics. Miguel Barnet provides a concise guide to the various traditions and branches of Afro-Cuban religions. He distinguishes between the two most important cult forms - the Regla de Ocha (Santeria), which promotes worship of the Oshira (gods), and the traditional oracles that originated in the old Yoruba city of lle-lfe', which promote a more animistic worldview. Africans who were brought to Cuba as slaves had to recreate their old traditions in their new Caribbean context. As their African heritage collided with Catholicism and with Native American and European traditions, certain African gods and traditions became more prominent while others lost their significance in the new Afro-Cuban culture. This book, the first systematic overview of the syncretization of the gods of African origin with Catholic saints, introduces the reader to a little-known side of Cuban culture.

Carlos Castaneda takes the reader into the very heart of sorcery, challenging both imagination and reason, shaking the very foundations of our belief in what is "natural" and "logical."In 1961, a young anthropologist subjected himself to an extraordinary apprenticeship with Yaqui Indian spiritual leader don Juan Matus to bring back a fascinating glimpse of a Yaqui Indian's world of "non-ordinary reality" and the difficult and dangerous road a man must travel to become "a man of knowledge." Yet on the bring of that world, challenging to all that we believe, he drew back. Then in 1968, Carlos Castaneda returned to Mexico, to don Juan and his hallucinogenic drugs, and to a world of experience no man from our Western civilization had ever entered before.

This inspirational book blends elements of shamanism with inherited traditions and contemporary religious commitments. Drawing on shamanic practices from the world over, SHAMANISM AS A SPIRITUAL PRACTICE FOR DAILY LIFE addresses the needs of contemporary people who yearn to deepen their own innate mystical sensibilities. This inspirational book shows how to develop a personal spiritual practice by blending elements of shamanism with inherited traditions and current religious commitments. Contents include: The central role of power animals and spirit teachers.Visionary techniques for exploring the extraordinary in everyday life.Elements of childhood spirituality including songs, secret hiding places, power spots, and imaginary power figures.A journey to an ancestral shaman to recover lost knowledge

While there are five important festschriften on Toyin Falola and his work, this book fulfills the need for a single-authored volume that can be useful as a textbook. I develop clearly articulated rubrics and overarching concepts as the foundational basis for analyzing Falola's work.

The Djanggawul religious cult is the focus for this study because it is more important to the Aborigines themselves than other religious cults in the north-eastern region of Arnhem land. The book includes chapters on the following: * Significance of the Djanggawul * The Djanggawul Myth and Content of the Myth * The Djanggawul Songs * The Djanggawul Song Cycle: Parts 1 The book includes an extensive glossary and index. First published in 1952.

Mambu is the name of a native of New Guinea who led what has become known as a 'Cargo' cult. These cults, common in Melanesia, are partly religious, political and economic in nature. Participants in the cult engage in exotic rites, the purpose of which is to gain possession of European manufactured goods, such as knives, medicines, razor blades, tinned foods etc.
The volume discusses why these cults occur and examines a way of life of a New Guinea people and their reactions to European penetration and achievement.
First published in 1960.