'As hilarious, charming, eccentric, informative, addictive and delightful as the show itself' STEPHEN FRY Much-loved radio drama The Archers has been at the heart of British life for over seventy years, and the momentous events and changes of this time have all found a place in Ambridge. For more than three decades, scriptwriter Graham Harvey was the man behind the show’s farming storylines, writing over 600 episodes and crafting some of its most memorable moments: the Great Flood, the trashing of Brian’s GM crop, the loss of the Grundy family farm. In this book Graham interweaves personal memories of these moments with extracts from the scripts he created, offering behind-the-scenes details of how key characters and plotlines were developed, keeping pace with the real changes taking place in village and farm life. He also explores the part the show played in setting Britain on its disastrous transition from small-scale, sustainable farming to industrial agriculture. Could it now help guide the nation back to the nature-friendly, planet-saving methods we so desperately need? Underneath The Archers relates a personal drama, too: how Graham uncovered his father’s dark, wartime secret, the trauma which was to blight their family life. The insecurities of his youth gave Graham a deep attachment to the fictional community he was creating. The reassurance he found was in a love for England: its land, its soil, its farming culture – a love that found its perfect expression in the world of Ambridge and its inhabitants.

Through revisiting and challenging what we think we know about the work of Edward Burnett Tylor, a founding figure of anthropology, this volume explores new connections and insights that link Tylor and his work to present concerns in new and important ways. At the publication of Primitive Culture in 1871, Tylor was at the centre of anthropological research on religion and culture, but today Tylor's position in the anthropological canon is rarely acknowledged. Edward Burnett Tylor, Religion and Culture does not claim to present a definitive, new Tylor. The old Tylor - the founder of British anthropology; the definer of religion; the intellectualist; the evolutionist; the liberal; the utilitarian; the avatar of white, Protestant rationalism; the Tylor of the canon - remains. Part I explore debates and contexts of Tylor's lifetime, while the chapters in Part II explore a series of new Tylors, including Tylor the ethnographer and Tylor the Spiritualist, re-writing the legacy of the founder of anthropology in the process. Edward Burnett Tylor, Religion and Culture is essential reading for anyone interested in the study of religion and the anthropology of religion.

Precisely because religion involves bodily and sensual activities, it happens in places. Indeed, religious locations are among the most vibrant, colourful, dramatic and engaging aspects of many cultures. Religiously important places – even the more austere ones – are richly expressive of all that is important to particular communities – at the same time potentially illustrating all that is objectional to others. Single trees, springs, mountains, rivers or other “found places” are selected as the focal points of some religions’ festivals, ceremonies and narratives. Such activities do not leave such places as they were found but shape them as they continue to shape continuing religious developments. This volume examines senses of place in which people not only perform religious acts in particular places but also understand emplacement / belonging to be key features of their religious practices and identities. Such places include specific local shrines and large territories. Religion and Senses of Place focuses on case studies of religions originating in South Asia and those identifiable as “Indigenous”. A range of phenomena expressive and educative of senses of place are discussed in this volume. They include the presence and presentation of religion in shrines, museums, homes and other places; pilgrimages, diasporas, exiles, dislocations, border crossings, inter-religious performances and other styles of movement; cosmologies; auspicious and inauspicious locations; topophilia and utopianism; and more. The contributions in the volume come from scholars with expertise in a range of approaches and methods in order to illustrate the breadth of possibilities for studying religious senses of place.

Farming and family life are at the heart of this delightful memoir set in the Sussex countryside. From 1949 to 1997, Frithwood Farm was the cherished home of the Lerwill family: Berns and Consuelo, and their three children Hugh, Rhona and Angela. Although an idyllic location for the youngsters to grow up in, it was hard work for their parents as they tended the land and cared for the animals – as well as their own brood. Reflecting on those years, youngest daughter Angela has vividly chronicled many of her own – and others – favourite recollections. Told with humour and honesty, this detailed account also provides a fascinating insight into the immense changes that were happening in British farming. Big business would soon dominate agriculture. Small farms were being swept away or swallowed up by larger enterprises, and the Lerwills faced a constant struggle to maintain Frithwood and their livelihood. In addition to family, farming and country life, Angela recalls friends, neighbours and animals, together with significant moments, and highlights of the rural year. Colourful descriptions of flora, fauna and the glorious Sussex landscape further enhance the reminiscences. Elements of social, family and agricultural history are interwoven to create a charming and realistic portrait of British rural life, that has now, sadly, been lost forever. Foreward by Graham Harvey (Former Agricultural Story Editor for The Archers);

Animism' is now an important term for describing ways in which some people understand and engage respectfully with the larger-than-human world. Its central theme is our relationship with our other-than-human neighbours, such as animals, plants, rocks, and kettles, rooted in the understanding that the term 'person' includes more than humans. Graham Harvey explores the animist cultures of Native Americans, Maori, Aboriginal Australians and eco-Pagans, introducing their diversity and considering the linguistic, performative, ecological and activist implications of these different animisms.

Animism is an important part of many religions - from Shinto, Hinduism and Buddhism to Paganism and a range of indigenous religions - which connects the spiritual and material and holds that humans might not be unique in possessing souls or in being intentional agents. Over recent decades, research into animism has broadened its scope to consider, at one end, the vibrant roles of objects in human lives and, at the other, the possible similarities between humans and other species. "The Handbook of Contemporary Animism" brings together an international team of scholars to examine the full range of animist worldviews and practices. The Handbook opens with an examination of recent approaches to animism. This is followed by evaluations of ethnographic, cognitive, literary, performative, and material culture approaches as well as advances in activist and indigenous thinking about animism. "The Handbook of Contemporary Animism" invites readers to think creatively and critically about the world around us and will be invaluable to students and scholars of Religion, Sociology and Anthropology.

This open access book is the result of collaborations between international researchers who have focused on diverse processes of democratic participation-and exclusion-that are intimately involved with ritual acts and complexes. The main question integrating the collection concerns the ways in which the performative qualities of ritual resources achieve their potential as forms of personal and political empowerment in our changing world. The authors seek to define the key terms "ritual" and "democracy" with reference to fieldwork-informed case studies from selected communities. They critically address democracy as a concept in a time of climate crisis, nationalism, religious re-traditionalizing, fake news and aspirational fascism. Furthermore, they discuss ways in which ritualized practices such as memorial gatherings, festivals, protest actions, pilgrimages and worship services give rise to modes of feeling, processes of representation, and patterns of interaction in which democratic explorations are given pride of place. The eBook editions of this book are available open access under a CC BY-NC-ND license on www.bloomsburycollections.com. Open access was funded by Knowledge Unlatched.

Indigenous religions are now present not only in their places of origin but globally. They are significant parts of the pluralism and diversity of the contemporary world, especially when their performance enriches and/or challenges host populations. Indigenous Diasporas and Dislocations engages with examples of communities with different experiences, expectations and evaluations of diaspora life. It contributes significantly to debates about indigenous cultures and religions, and to understandings of identity and alterity in late or post-modernity. This book promises to enrich understanding of indigenity, and of the globalized world in which indigenous people play diverse roles.

Globalization and climate weirding are two of the leading phenomena that challenge and change the way we need to think and act within the planetary community. Modern Western understandings of human beings, animals, and the rest of the natural world and the subsequent technologies built on those understandings have thrown us into an array of social and ecological crises with planetary implications. Earthly Things: Immanence, New Materialisms, and Planetary Thinking, argues that more immanent or planetary ways of thinking and acting have great potential for re-thinking human-technology-animal-Earth relationships and for addressing problems of global climate weirding and other forms of ecological degradation. Older and often-marginalized forms of thought from animisms, shamanisms, and other religious traditions are joined by more recent forms of thinking with immanence such as the universe story, process thought, emergence theory, the new materialisms (NM’s), object-oriented ontologies (OOO’s), affect theory, and queer theory. This book maps out some of the connections and differences between immanent frameworks to provide some eco-intellectual commons for thinking within the planetary community, with a particular emphasis on making connections between more recent theories and older ideas of immanence found in many of the world’s religious traditions. The authors in this volume met and worked together over five years, so the resulting volume reveals sustained and multifaceted perspectives on “thinking and acting with the planet.”

Religion is more than a matter of worshipping a deity or spirit. For many people, religion pervades every part of their lives and is not separated off into some purely private and personal realm. Religion is integral to many people's relationship with the wider world, an aspect of their dwelling among other beings - both human and other-than-human - and something manifested in the everyday world of eating food, having sex and fearing strangers. "Food, Sex and Strangers" offers alternative ways of thinking about what religion involves and how we might better understand it. Drawing on studies of contemporary religions, especially among indigenous peoples, the book argues that religion serves to maintain and enhance human relationships in and with the larger-than-human world. Fundamentally, religion can be better understood through the ways we negotiate our lives than in affirmations of belief - and it is best seen when people engage in intimate acts with themselves and others.

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 the mid-twentieth century, religious movements identifying themselves as Paganism, shamanism, native faiths and others have experimented with two forms of indigeneity. One arises from claims to be reviving or re-presenting previously hidden religious practices from ancestral or pre-Christian times. The other form of indigeneity is found in lessons learnt (directly or indirectly) from Indigenous peoples (especially Native Americans and/or Siberians). In the last decade in particular these two trends have sometimes fused in what we call "indigenizing movements". This book tests the interpretive and methodological value of this. "Indigenizing" was coined by Paul C. Johnson in a discussion of lowland South American and Caribbean religious traditions as the opposite end of a continuum from "universalizing". The continuum recognises tendencies to emphasise resonance with and relevance to local and ancestral traditions (indigenizing) and tendencies to stress universality or global engagement. These need not be dualistically opposed and are most likely to be matters of stress. Those who conceive of themselves and their cultures as maintaining and enhancing discrete ethnic, cultural or religious communities may represent one trajectory. Others not only assert that they have something to say to the rest of the world but may also seek to revise "local ancestral" traditions in the light of more global traditions. We might recognise a tension here between "Indigenous" and "World" religions but the contributors to this volume contest the value of that categorisation of what are, in reality, more dynamic and fluid realities. The chapters test a differently conceived tension: that between indigenizing and universalizing. This experimentation is propelled by examining European originated movements in which engagements with Indigenous animistic, shamanistic or "nature venerating" traditions are employed in self-conceptions and in the discourses of identity formation, maintenance and dissemination. Seven main chapters test aspects of our key theme by focusing on specific movements or phenomena. These are followed by a responsive afterword considering the effects of applying a notion coined for the critical examination of Indigenous South American and Caribbean religions to the different context of European movements. The book aims to enhance understanding and enrich debate not only about evolving European movements but also about the concept and practice of Indigeneity, indigenizing and of scholarly practices in relation to such phenomena.

A remarkable array of people have been called shamans, while the phenomena identified as shamanism continues to proliferate. This second edition of the Historical Dictionary of Shamanism contains with examples from antiquity up to today, and from Siberia (where the term "shaman" originated) to Amazonia, South Africa, Chicago and many other places. Many claims about shamans and shamanism are contentious and all are worthy of discussion. In the most widespread understandings, terms seem to refer particularly to people who alter states of consciousness or enter trances in order to seek knowledge and help from powerful other-than-human persons, perhaps "spirits". But this says only a little about the artists, community leaders, spiritual healers or hucksters, travelers in alternative realities and so on to which the label "shaman" has been applied. This second edition contains a chronology, an introduction, and extensive bibliography. The dictionary contains over 500 cross-referenced dictionary entries on individuals, groups, practices and cultures that have been called "shamanic". This book is an excellent access point for students, researchers, and anyone wanting to know more about Shamanism.

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.

Readings in Indigenous Religions brings together classic and recent writings concerned with contemporary indigenous religions. These significant and important works contribute both to expert discussion of important religious and cultural issues and also to on-going debates about improved methods of research. The inclusion of examples of indigenous ideological, legal and fiction writing further enhances the volume's engagement with indigenous and scholarly perspectives, experiences and interests. Readings is divided into four Parts: Ontology, Performance, Knowledge and Land. Editorial introductions make explicit the links, common themes and further ramifications of the seventeen chapters. The four chapters in 'Ontology' argue that relationships are definitive in the formation and maintenance of identities, and that the notion of 'the supernatural' is misleading. 'Performance' contains five chapters that discuss various rituals and their participants, including healing, world-making, magic and shamanising. Six chapters in 'Knowledge' demonstrate the critical importance of attending to indigenous modes of discourse about knowledges. Finally, 'Land' contains two chapters that exemplify the richness of indigenous relationships and engagements with, and knowledges of, particular places. In addition to expert descriptions of aspects of particular indigenous religious lifeways and worldviews, the readings also encourage a reconsideration of academic approaches to the study of indigenous religions. The realisation that researchers and writers are engaged in relationships with indigenous hosts proffers a challenge to academic methodologies that assert objectivity and distance. New dialogical and conversational methods of engagement promise to reconnect academia in building more equitable relationships and a healthier world.

Few religious traditions have generated such diversity and stirred imaginations as shamanism. In their engagements with other worlds, shamans have conversed with animals and ancestors and have been empowered with the knowledge to heal patients, advise hunters, and curse enemies. Still other shamans, aided by rhythmic music or powerful plant helpers, undertake journeys into different realities where their actions negotiate harmony between human and other than human communities. Once relegated to paintings on cave walls, today Shamanism can be seen in performances at rave clubs and psychotherapeutic clinics. The A to Z of Shamanism has the duel task of exploring the common ground of shamanic traditions and evaluating the diversity of both traditional indigenous communities and individual Western seekers. This is done in an introduction, a bibliography, a chronology, and hundreds of cross-referenced dictionary entries, which explore the consistent features of a variety of shamans, the purposes shamanism serves, the function and activities of the shaman, and the cultural contexts in which they make sense.

Indigenous religions are now present not only in their places of origin but globally. They are significant parts of the pluralism and diversity of the contemporary world, especially when their performance enriches and/or challenges host populations. Indigenous Diasporas and Dislocations engages with examples of communities with different experiences, expectations and evaluations of diaspora life. It contributes significantly to debates about indigenous cultures and religions, and to understandings of identity and alterity in late or post-modernity. This book promises to enrich understanding of indigenity, and of the globalized world in which indigenous people play diverse roles.

Paganism is one of the world's fastest-growing religions, practised in a huge variety of ways. The Paganism Reader provides a definitive collection of key sources in Paganism, ranging from its ancient origins to its twentieth-century reconstruction and revival. Chronologically organized sections include extracts from ancient Greek, Norse and Celtic literature, inspirational texts from the early twentieth-century, writings by leaders of the Pagan revival, and newer perspectives showing the diversity of Paganism today. Witchcraft, nature religion, shamanism and goddess worship are considered, as is the influence of environmental and feminist movements. Fully introduced, with editors' prefaces to all extracts and suggestions for further reading, this comprehensive book is an invaluable guide to Paganism and critical issues in its study.

Paganism is one of the world's fastest-growing religions, practised in a huge variety of ways. The Paganism Reader provides a definitive collection of key sources in Paganism, ranging from its ancient origins to its twentieth-century reconstruction and revival. Chronologically organized sections include extracts from ancient Greek, Norse and Celtic literature, inspirational texts from the early twentieth-century, writings by leaders of the Pagan revival, and newer perspectives showing the diversity of Paganism today. Witchcraft, nature religion, shamanism and goddess worship are considered, as is the influence of environmental and feminist movements. Fully introduced, with editors' prefaces to all extracts and suggestions for further reading, this comprehensive book is an invaluable guide to Paganism and critical issues in its study.

Shamanism has been practised amongst communities all over the world for millennia, and continues to survive today in both modern and ancient forms. During its long evolution it has migrated from Siberia, Aboriginal Australia, Northern Europe and South America to become a core part of Western New Age and rave culture, as well as popular mythology. It's place within modernity is at once familiar and alien, exemplary and uneasy. So how does the fantastical image of the shaman influence debates on identity, experience, nature, rationality, the cosmos, transformation and change? This book unites perspectives from disciplines including anthropology, psychology, musicology and botany to provide an overview of modern writing on shamanism. From grassroots political writing to classical ethnographies, and imaginative narratives to detailed case studies, the 25 articles and short extracts presented here cover topics including gender, initiation, hallucinogenic consciousness and political protest. Juxtaposing the traditional practices of indigenous peoples with their new and often radically urban reinterpretations, experts including Michael Harner. Majorie M. Balzer and Piers Vitebsky raise qu

Celebrating the diversity of indigenous nations, cultures and religions, the essays which comprise this volume discuss the musics performed by a wide variety of peoples as an integral part of their cultural traditions. These include examinations of the various styles of Maori, Inuit and Australian Aboriginal musics, and the role of music in Korean Shaman rituals. Indeed, music forms a key component of many such rituals and belief systems and examples of these are explored amongst the peoples of Uganda, Amazonia and Africa. Through analysis of these rituals and the part music plays in them, the essays also open up further themes including social groupings and gender divisions, and engage with issues and debates on how we define and approach the study of indigeneity, religiosity and music. With downloadable resources featuring some of the music discussed in the book and further information on other available recordings, this is a book which gives readers the opportunity to gain a richer experience of the lived realities of indigenous religious musics.

The relationship between law and religion has traditionally been analysed according to two basic paradigms. One has focused on the relationship between religious communities and the State (the Church/State paradigm), while the other has concentrated on the relationship between the State and the individual (the liberal-individualist or civil liberties paradigm). This book enriches the analysis of law and religion in society by emphasising a third and complementary analytical dimension involving the relationship between religious communities and religious individuals. In particular, the contributors explore the various facets of the multiple tensions that exist in the legal relationships between religious organisations, State and adherents in the period leading up to the third Christian millennium. Against the background of the complex and sometimes contradictory responses of religious organisations and the State to the Human Rights Act, this interdisciplinary collection draws on contributions from leading scholars active in the field of religious rights and the interaction of law and religion based in the UK, USA, Canada, New Zealand and elsewhere, and makes a timely and significant contribution to international debates in a variety of academic disciplines. Contributors explore international concerns over religious liberty, focusing particularly on the boundaries of ethnicity and religious community, the status of the 'established' Churches in the UK, and the proper place for religious organisations under generally applicable legal regimes of non-discrimination. Themes discussed are closely related to wider interests within legal and socio-legal studies involving gender, discrimination, equality, community and the nature and limits of individualism and individual legal rights.

Religion is more than a matter of worshipping a deity or spirit. For many people, religion pervades every part of their lives and is not separated off into some purely private and personal realm. Religion is integral to many people's relationship with the wider world, an aspect of their dwelling among other beings - both human and other-than-human - and something manifested in the everyday world of eating food, having sex and fearing strangers. "Food, Sex and Strangers" offers alternative ways of thinking about what religion involves and how we might better understand it. Drawing on studies of contemporary religions, especially among indigenous peoples, the book argues that religion serves to maintain and enhance human relationships in and with the larger-than-human world. Fundamentally, religion can be better understood through the ways we negotiate our lives than in affirmations of belief - and it is best seen when people engage in intimate acts with themselves and others.

The Handbook of Contemporary Animism brings together an international team of scholars to examine the full range of animist worldviews and practices. The volume opens with an examination of recent approaches to animism. This is followed by evaluations of ethnographic, cognitive, literary, performative, and material culture approaches, as well as advances in activist and indigenous thinking about animism. This handbook will be invaluable to students and scholars of Religion, Sociology and Anthropology.

Religions in Focus engages with the religious lives of members of some of the most significant religions today. It presents religions as contemporary ways of life that motivate and inspire people. Because religious people refer to sacred texts, honour the founders of their religions, learn from elders, or mould their lives according to authoritative teachings, Religions in Focus explains the relationship between tradition and contemporary practice. It offers an introduction to religions that is rooted in the best scholarship of the Study of Religions and provides a secure foundation for further study. A team of Religious Studies scholars from many countries, all skilled communicators about the contemporary religions with which they are thoroughly familiar, introduce what it means to live as a religious person today. They insist that however old or young these religions may be, what is most interesting is the ways in which people express them today. This is not a history of religions but an insightful introduction to living religions. A guide to further study and a companion website will point to ways of building on knowledge gained in studying this book, and applying skills developed in studying people's religious lives.