Åbo Akademi: Open Journal Systems
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On Collecting and Publishing the Albanian Oral Epic
No full textThe aim of this paper is to examine how the Albanian epic known as the ‘Cycle of the Frontier Warriors’ has been presented in Albanian folklore collections. I will examine seven written versions of the song ‘The Wedding of Ali Bajraktari’, which belongs to this epic cycle. The ‘Cycle of the Frontier Warriors’, has been an object of collection since the beginning of the twentieth century. There are now dozens of volumes published, but the studies published to date concentrate on historical, thematic and comparative rather than contextual and textual issues
New religious movements and alternative religions in France: the use of digital media as a counter-strategy against social and legal exclusion
No full textThe internet is widely used internationally by individuals and groups who otherwise perceive and experience a lack of influence and even repression by authorities and whose opinions remain invisible in or are ignored by the mass media. The new media are a frequently-used means of expression in the political struggles of social and religious movements, especially as part of attempts to increase the number of supporters and to mobilise public opinion. The extent, of the usage as well as its degree of success, does vary and because of this variety, a comparative analysis can illuminate parts of the whole conflictuous configuration as well as the chances and limits of resistance and opposition via these media channels. Organisations which were chosen to be investigated here were the so-called ‘new religious movements’, or more precisely, the many forms of alternative religion in France who face significant levels of social and legal exclusion, while most of their members are themselves usually strongly committed to democracy and their identities as equal French citizens. Therefore, they choose to perform counter-actions which are within the law and act strategically, which makes them a special case compared to revolutionary political movements which may question the social order of the state as a whole. France, with its ‘anti-cult’ policy, has come to a unique standing within the Western world in this respect. Though religious freedom and state neutrality in relation to religious issues are constitutionally granted, a differentiation is made – and partially even legally enforced – between good religions and harmful ones which attempt to manipulate their adepts mentally. The debates are held in a constant dynamic between the struggling parties of ‘anti-cult’ movements and alternative religions. The exclusion of the latter from the mass media is revealed be one central means of hindering them from gaining approval within society, because positive portrayals which might counterbalance the widespread negative public view are prevented. Two umbrella associations of and for NRMs in France have been formed in oppostion to French ‘anti-cult’ activism and therefore have also started to make use of the relatively unregulated and uncontrolled internet, including social online networks and digital media. An investigation into how they do this and how far they are and potentially can be successful is the main focus of this article
Rituals and Religious Innovation. The Meaning of Rituals in Shan the Rising Light
No full textThis paper presents an example of how rituals may play an important role in the birth of a new religion, and how this religious innovation can be interpreted through the rituals. This example concerns a religious group — Shan the Rising Light — that has managed to introduce a comprehensive body of rituals into a belief system otherwise characteristed by its general lack of rituals and ceremonies (namely the theosophy of Madame Blavatsky), thereby setting the standards for a virtually new religion. Jeanne Morashti was excommunicated from the organization she felt obliged to save, and started her own religious group. During her religious career, she had encountered numerous groups within the broader limits of the theosophical milieu, and when establishing her own group, she formed a synthesis of the various elements. The old process of syncretism and eclecticism, in the case of Shan the Rising Light, have managed to include the rituals too. The systematized mixing of strongly ritualized traditions with a non-ritualized belief system has led to a religious innovation
Facing suffering and death: alternative therapy as post-secular religious practice
No full textThe idea of religious practice being ‘post-secular’ raises questions concerning secularisation, sacralisation and the various meanings of the prefix ‘post’. This paper investigates a kind of practice that is ever increasing in late modern, Western societies and elsewhere; namely, the practice of alternative therapy and the conceptualisations and world-views pertaining to it. The focus is on the themes of suffering and death in relation to alternative spirituality and therapy. Some answers are given to the following questions: is alternative therapy a kind of post-secular religious practice? If so, what kinds of answers or consolations does alternative therapy offer in the face of suffering and death? How do possible ‘alternative theodicies’ relate to holism as a paradigmatic principle? To what extent does, for example, ‘reincarnationism’ seem to function as explanatory model regarding suffering, evil and death
What we can learn fron non-biblical prophet movements
No full textFrequently a new religion comes into being by means of a prophet—a per-son feeling himself divinely commissioned, who has had divine revelations and feels compelled to inform his fellow men of them. Should people respond to his message a prophet movement is born, and it may then develop into a new religion. If a number of prophet movements are examined, so many of their features appear similar or identical that one is justified in speaking about a "prophet pattern". The different elements of this prophet pattern stand out clearly if we try to answer these three questions: 1. Which are the causes for the appearance of a prophet? 2. What is the significance of his message? What function does it have? 3. Why do certain prophets get followers, but not others
The study of the Christianization of the Nordic countries: some reflections
No full textThe focus of this paper is some problems that appear in the study of the transition from old Norse religion to Christianity, which requires further reflection. The problems may be said to arise from the need for clearer and more pragmatic definitions of analytical categories and, also, for more precise explications of the object of study. One of the most popular concerns of the study has been to ask whether a particular idea or custom or value is "Christian" or "old Norse". Often the question tacitly, but evidently, presupposes that "Christianity" and "old Norse religion" refer to well-defined sets of ideas, customs, and values, fixed within their respective systems. But, in the first place, Christianity did not come as a homogeneous entity to the North, but as differing versions. There are grounds for presuming that "old Norse" religion displayed a heterogeneous picture, as well. Secondly, no living religion is fixed, but is continually changing. Among the most influential factors in this dynamic process are what a religion adopts from other religions, and in this respect Christianity and old Norse religion have influenced each other over a long period of time, a fact which complicates the question of identity
Nordic and Celtic: religion in southern Scandinavia during the late bronze age and early iron age
No full textBy means of modern archeological research it is today possible to gain much information even from non-written material, This paper covers the late bronze age and early iron age, ca. 1000 B.C. —O. It is based on material from Denmark, the Southwest of Sweden, and the Southeast of Norway. This region formed a cultural unity since the sea bound the area together. Our main sources of knowledge of Nordic religion during this time span are votive offerings and rock-carvings. During the bronze age and early iron age the Nordic peasant population had intensive contacts with the Southeastern and Centralparts of Europe. A great quantity of imported objects bear evidence of widespread connections. The inhabitants of the Nordic area not only brought home objects, but also ideas and religious conceptions. This is clearly reflected in the iconography. The cultures with which connections were upheld and from which ideas were introduced were those of Hallstatt and La Tène. They were both Celtic iron age cultures prospering in Central Europe at the same time as the late bronze age and early iron age in the Nordic area. This means that the new symbols in the Nordic area come from a Celtic environment. Consequently, Celtic religion such as it may be found in the pre-Roman period, can clarify the meaning of the conceptions, linked with these symbols
Instances of belief in fate in South India
No full textMan's life is predetermined by Karma. The deeds of an earlier existence bear their fruits in the present life. That is why the poor man is poor and the rich is happy with his wealth and good fortune. One man is born a brahman and another spends his days as a pariah. The law of Karma has spread in the wake of Buddhism all over the Indian continent and far beyond, whereas its complement and presupposition Samsara for the most part appears as an intellectual conception with little foundation in popular belief. But Karma is not blind. On the contrary it is absolutely just, and for that very reason inescapable. This is, however, modified in so far as good deeds are both possible and profitable. The fatal consequences of the Karma of previous births end with this span of existence. Life hereafter will depend on the fruits of accumulated Karma here and now
The body, religion and sports: through the lenses of postmodern religiosity
No full textIn is necessary to look more closely at the newly developed understanding of religion and secularization in in the new fluid role it has for many people today, and that religion is seen is part of a need to build up an individual, identity-based narrative. From this perspective it is interesting to note that both the characteristics of postmodern religiosity and the ideology of the modern sports movement point in the same direction: sport can function as a religious sentiment. Both have a seriousness that can be classified as religious, at least in a functional way, towards health, well-being, self-perfection, strength, vitality and beauty—goals which modern society offers as something attainable by all. In the midst of this secularized, this-worldly, immanent and attainable religion stands the notion of the perfect body, the symbol for both control and beauty, for well-being and power of will. The struggle for bodily perfection is, no doubt, an adventurism in itself. While striving at perfection the awareness of imperfection is constantly at hand