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"Vildrenen är själv detsamma som en gud" : "gudar" och "andar" i sovjetiska etnografers beskrivningar av samojediska världsåskådningar / «Дикий олень сам все равно что бог» : «боги» и «духи» в описании советскими этнографами самодийских мировоззренийSundström, Olle January 2008 (has links)
This thesis examines strategies and practices, in Soviet ethnographic research, concerning terminologies for and classifications of what in research texts are conventionally called “supernatural beings” in the world views of the Samoyedic peoples. The question is put whether there are any general rules for the terminology used by scholars for these kinds of beings. The thesis also explores claims that a conventional ethnographic terminology, consisting of technical terms such as gods, goddesses, spirits, owners etc., leads to misinterpretations of the indigenous conceptions under study. By presenting, analysing and discussing Soviet scholars’ strategies and practices in this regard, the thesis is a contribution to the ongoing debate among historians of religions on the use of scientific terminology for beings in different world views. It is also, to a limited extent, a source critical investigation of Soviet research on the religions of the Samoyedic peoples. In chapter 2 the international scholarly debate on terminology for so called supernatural beings is summarized and discussed. The principles for constructing concepts in general are also delineated, using prototype theory and a model for polythetic definition. In chapter 3 a survey over the purposes, main fields of interest, and theoretical and methodological development of Soviet ethnography is presented as an essential background to the investigation of individual ethnographic texts. Chapter 4 and 5 constitute the empirical part of the thesis, with a presentation and analysis of Soviet ethnographic descriptions of beings in the world views of the Samoyedic speaking Nenets, Enets, Sel’kup and Nganasan. Since findings on Nganasan world view in Soviet ethnography was seen as particularly viable for reconstructions of proposed primitive communist thought, matriarchal society, the origin of religion, and mankind’s development of beliefs in “spirits” and “gods”, chapter 5 is solely dedicated to the research on the Nganasan. In chapter 6 the result of the empirical part of the study is confronted with the questions put in chapter 1, as well as the theoretical and methodological conclusions of chapter 2. It is concluded that there is no typical Marxist-Leninist terminology for “supernatural beings”, but that certain developments regarding terminology and classifications in Soviet ethnography on the Samoyeds can be detected. These developments consists of (1) a growing awareness among ethnographers of the distinction between indigenous, emic and etic terminology – an awareness which makes their descriptions become more detailed and closer to the Samoyedic sources. (2) From the 1960s one can trace an ever deepening reliance on Marxist-Leninist theory in Soviet Samoyedology. In accordance with Marxist ideas about primeval society as matriarchal and non-religious, ethnographers focused more and more on (and discovered more) female beings in Samoyedic world views. They also interpreted the “beings” under study as remnants of a primeval materialistic world view and proposed explanations of their development from “natural” to “supernatural beings”. It is also concluded that there are no general rules for scientific terminology. Technical terms are chosen in accordance with the varying aims and theoretical standpoints of different scholars. Whether the terms are appropriate or not, depends on their transparency.
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Hedniska barbarer och harmlösa vildingar : Representationer av inre Eurasiens inhemska religioner hos John Bell, Lorenz Lange, Anders Pihlström och Philip Johan Tabbert von StrahlenbergKoleva, Zhivka January 2018 (has links)
This essay aims to investigate the representations of inner Eurasia’s indigenous religions in the texts of west Europeans from the Age of Reason. Primary sources for the study are texts of John Bell, Lorenz Lange, Anders Pihlström and Philip Johan Tabbert von Strahlenberg. The inquiry attempts to map correlations between the authors’ positions, attitudes and their representations of the local religious traditions. Since the theoretical starting point for this study is discourse analysis from the perspective of historiography and sociology of knowledge, the investigated phenomenon is placed in a system of background factors, or dispositifs, which include aspects of epistemology and colonialism. The conclusion of this inquiry is that all authors constitute the indigenous religions in the discourse of heathendom but do so in a variety of ways employing different patterns of interpretation.
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Hur samisk religion och andra ursprungsfolksreligioner skildras i läroböcker för gymnasietStiernstedt, Petter January 2018 (has links)
The aim of this essay is to explore how Swedish textbooks and official documents regarding the upper secondary school present indigenous religions. Special emphasis is placed on how the textbooks write about the Sami religion. The issues have been what picture do the textbooks give of the Sami religion and other indigenous religions? What do the authorities write about indigenous religions in the control documents of the school? Do the textbooks give a stereotypical image of indigenous people? Are indigenous religions considered as a historical or contemporary phenomenon? The method has been text analysis and ten textbooks in Religious studies have been investigated. The theoretical perspective is Bhabha´s theory of stereotypes and the other. The result shows that the curriculum for the upper secondary school proclaim that schools should teach about Sami religion, but it doesn´t say anything of other indigenous religions. The subject syllabus of religion does not include anything about Sami religion or any other indigenous religions. This could be one reason why the books write little about the subject. Not even half the textbooks have a chapter about indigenous religions. Only two textbooks had a section about Sami religion. Whether the textbooks give a stereotypical picture of indigenous people or not differ between books. About half the books give a stereotypical description of indigenous people. The Sami people were not described in a stereotypical way, but occasionally they were described as the other.Mainly the textbooks describe the religions as something that belong in the past or in remote areas of the world.
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[en] GOD AT THE ANDES: DIALOGUE AND MISSION WITH THE QUECHUAS / [pt] O AGIR DE DEUS NOS ANDES: DIÁLOGO E MISSÃO COM OS QUÉCHUASDAVID MESQUIATI DE OLIVEIRA 18 July 2018 (has links)
[pt] Urge, em um mundo onde a pluralidade é percebida com mais intensidade, discutir novos parâmetros para a prática missionária. Os contextos indígenas, que veem de um longo processo de resistência aos modelos tradicionais de evangelização, despontam no novo cenário religioso, não mais como destinatários da salvação, mas como portadores da revelação, reivindicando critérios baseados na alteridade, diversidade e diálogo. É preciso repensar como comunicar a fé em Jesus Cristo e sua salvação em uma cultura específica, dado que o tão aclamado processo de globalização é ambíguo, pois, pese a tentativa de produzir uma homogeneidade cultural, tem gerado, paradoxalmente, movimentos identitários organizados e pulverizados, de distintos matizes. É o caso da cultura quéchua, que, para alguns, está em processo de desaparecimento, e, para outros, está se reinventando. Como estabelecer um diálogo entre essas minorias e a fé cristã, com vistas a um amadurecimento do processo de inculturação em curso? Quais seriam os elementos revelacionais na cultura quéchua e como enriqueceriam o cristianismo como expressão da fé cristã? Essas foram algumas perguntas que nortearam esta tese. Não temos a pretensão de resolver todo o processo de inculturação da fé entre os quéchuas. Mas buscamos contribuir para o diálogo e a missão entre os quéchuas, aprofundando a reflexão sobre as consequências do encontro entre o Evangelho e as culturas, no sentido de reconhecer as riquezas da cultura e da religião local como provenientes de Deus e torná-las comum a todos. Esta tese busca ser uma contribuição e reconhecimento ao esforço da teologia índia, refletindo sobre a inculturação entre os quéchuas, ao mesmo tempo em que se revela uma defesa e uma valorização das culturas autóctones indígenas. A tese foi organizada em três grandes capítulos com subdivisões demarcadas. O primeiro capítulo gira em torno do eixo histórico-cultural quéchua. Apresenta a riqueza da cultura e as especificidades da religião quéchua, tendo a festa Inti Raymi como pano de fundo e expressão de fé. Expõe as categorias do pensamento andino e como os quéchuas estruturam seu Cosmos (Pacha). O segundo capítulo, propõe uma teologia cristã que favoreça o diálogo e o reconhecimento revelacional de Deus nas culturas e nas religiões. Gira em torno do eixo teológico. O terceiro, gira em torno do eixo dialógico-missionário. Analisa como seria missionar entre os quéchuas a partir dessa matriz dialogal, evangelizando e sendo evangelizado pelo outro. Inculturar é, também, dialogar com as bases religiosas de outra cultura. / [en] It is urgent in a world where plurality is an intensely perceived reality, to discuss new standards for the missionary practice. The indigenous contexts, fruit of a long process of resistance to the traditional models of evangelism, generate in the new religious scene new modes of presence - not anymore as receivers of salvation but as vehicles of revelation, claiming new standards based on alterity, diversity, and dialogue. It is necessary to think over the ways to communicate the faith in Jesus Christ into specific cultures. Necessity still more urgent in a world which faces a ambiguous globalization process that, on one side, offer a kind of cultural homogenization and, on other side, generates new identity movements – so diverse, fragmented and plural. That is the case of the Quechua culture. For some interpreters it is on the verge of disappearance and, for others, it is reinventing itself. How to establish a dialogue between these minorities and the Christian faith? How to perform it in a new mode of enculturation and maturity? What would be the revelation elements in the Quechua culture and how would they enrich the Christianity as an expression of true Christian faith? These have been the questions asked all along this dissertation. We do not have the pretension to solve and present the whole process of enculturation among the Quechuas. Instead, we intent to contribute to the dialogue and mission among the Quechuas by deepening the reflection about the consequences of the encounter between Gospel and culture, trying to recognize the riches of native culture and religion as originating from God himself and trying to make them manifest to all readers. Therefore, this dissertation is a contribution and a token to the efforts of Indigenous theologies, by reflecting on the enculturation among the Quechuas and, at the same time, offering a defense and pledge to their autochthones cultures. The dissertation structures itself around three chapters with several subsections. The first chapter deals with the cultural history of the Quechua people. It presents the riches of their culture as also as the peculiarities of their religion, whose main expression and background is the Inti Raymi Festival. It describes the categories of Andean thought and the ways the Quechua organize their Cosmos (Pacha). The second one proposes a Christian theology that promotes the dialogue and the recognition of the presence of God’s revelation in all cultures and religions. The third one revolves around the dialogue-mission axis. Presents modes of mission among the Quechuas based on dialogue, understanding the evangelism as a give-and-receiving process. It understands enculturation as a formal dialogue with the religious foundations of the culture of the other.
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