Sarah M. Pike - Böcker

From Shirley MacLaine's spiritual biography Out on a Limb to the teenage witches in the film The Craft, New Age and Neopagan beliefs have made sensationalistic headlines. In the mid- to late 1990s, several important scholarly studies of the New Age and Neopagan movements were published, attesting to academic as well as popular recognition that these religions are a significant presence on the contemporary North American religious landscape. Self-help books by New Age channelers and psychics are a large and growing market; annual spending on channeling, self-help businesses, and alternative health care is at $10 to $14 billion; an estimated 12 million Americans are involved with New Age activities; and American Neopagans are estimated at around 200,000. New Age and Neopagan Religions in America introduces the beliefs and practices behind the public faces of these controversial movements, which have been growing steadily in late twentieth- and early twenty-first-century America. What is the New Age movement, and how is it different from and similar to Neopaganism in its underlying beliefs and still-evolving practices?Where did these decentralized and eclectic movements come from, and why have they grown and flourished at this point in American religious history? What is the relationship between the New Age and Neopaganism and other religions in America, particularly Christianity, which is often construed as antagonistic to them? Drawing on historical and ethnographic accounts, Sarah Pike explores these questions and offers a sympathetic yet critical treatment of religious practices often marginalized yet soaring in popularity. The book provides a general introduction to the varieties of New Age and Neopagan religions in the United States today as well as an account of their nineteenth-century roots and emergence from the 1960s counterculture. Covering such topics as healing, gender and sexuality, millennialism, and ritual experience, it also furnishes a rich description and analysis of the spiritual worlds and social networks created by participants.

From Shirley MacLaine's spiritual biography Out on a Limb to the teenage witches in the film The Craft, New Age and Neopagan beliefs have made sensationalistic headlines. In the mid- to late 1990s, several important scholarly studies of the New Age and Neopagan movements were published, attesting to academic as well as popular recognition that these religions are a significant presence on the contemporary North American religious landscape. Self-help books by New Age channelers and psychics are a large and growing market; annual spending on channeling, self-help businesses, and alternative health care is at $10 to $14 billion; an estimated 12 million Americans are involved with New Age activities; and American Neopagans are estimated at around 200,000. New Age and Neopagan Religions in America introduces the beliefs and practices behind the public faces of these controversial movements, which have been growing steadily in late twentieth- and early twenty-first-century America. What is the New Age movement, and how is it different from and similar to Neopaganism in its underlying beliefs and still-evolving practices?Where did these decentralized and eclectic movements come from, and why have they grown and flourished at this point in American religious history? What is the relationship between the New Age and Neopaganism and other religions in America, particularly Christianity, which is often construed as antagonistic to them? Drawing on historical and ethnographic accounts, Sarah Pike explores these questions and offers a sympathetic yet critical treatment of religious practices often marginalized yet soaring in popularity. The book provides a general introduction to the varieties of New Age and Neopagan religions in the United States today as well as an account of their nineteenth-century roots and emergence from the 1960s counterculture. Covering such topics as healing, gender and sexuality, millennialism, and ritual experience, it also furnishes a rich description and analysis of the spiritual worlds and social networks created by participants.

Recent decades have seen a revival of paganism, and every summer people gather across the United States to celebrate this increasingly popular religion. Sarah Pike's engrossing ethnography is the outcome of five years of attending neo-pagan festivals, interviewing participants, and sometimes taking part in their ceremonies. "Earthly Bodies, Magical Selves" incorporates her personal experience and insightful scholarly work concerning ritual, sacred space, self-identity, and narrative. The result is a compelling portrait of this frequently misunderstood religious movement. Neo-paganism began emerging as a new religious movement in the late 1960s. In addition to bringing together followers for self-exploration and participation in group rituals, festivals might offer workshops on subjects such as astrology, tarot, mythology, herbal lore, and African drumming. But while they provide a sense of community for followers, Neo-Pagan festivals often provoke criticism from a variety of sources - among them conservative Christians, Native Americans, New Age spokespersons, and media representatives covering stories of rumored 'Satanism' or 'witchcraft.'"Earthly Bodies, Magical Selves" explores larger issues in the United States regarding the postmodern self, utopian communities, cultural improvisation, and contemporary spirituality. Pike's accessible writing style and her nonsensationalistic approach do much to demystify neo-paganism and its followers.

For the Wild explores the ways in which the commitments of radical environmental and animal-rights activists develop through powerful experiences with the more-than-human world during childhood and young adulthood. The book addresses the question of how and why activists come to value nonhuman animals and the natural world as worthy of protection. Emotions and memories of wonder, love, compassion, anger, and grief shape activists' protest practices and help us understand their deep-rooted commitments to the planet and its creatures. Drawing on analyses of activist art, music, and writings, as well as interviews and participant-observation in activist communities, Sarah M. Pike delves into the sacred duties of these often misunderstood and marginalized groups with openness and sensitivity.

For the Wild explores the ways in which the commitments of radical environmental and animal-rights activists develop through powerful experiences with the more-than-human world during childhood and young adulthood. The book addresses the question of how and why activists come to value nonhuman animals and the natural world as worthy of protection. Emotions and memories of wonder, love, compassion, anger, and grief shape activists' protest practices and help us understand their deep-rooted commitments to the planet and its creatures. Drawing on analyses of activist art, music, and writings, as well as interviews and participant-observation in activist communities, Sarah M. Pike delves into the sacred duties of these often misunderstood and marginalized groups with openness and sensitivity.

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.

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.

This transdisciplinary and theoretically innovative edited volume contains seven original, research-led chapters that explore complex intersections of ritual and democracy in a wide range of contemporary, cultural and geographic contexts. The volume emerged out of a workshop held at the Open University in London, organized as part of the international research project, 'Reassembling Democracy: Ritual as Cultural Resource' (REDO) funded by the Norwegian Research Council and led by Jone Salomonsen. The chapters document entanglements of the religious and the secular in political assembly and iconoclastic protest, of affect and belonging in pilgrimage and church ritual and politics and identity in performances of self and culture. Across the essays emerges a conception of ritual less as scripts for generating stability than as improvisational spaces and as catalysts for change.