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| 2. |
- Bogdan, Henrik, 1972, et al.
(författare)
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Introduction [to Westen Esotericism in Scandinavia]
- 2016
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Ingår i: Western Esotericism in Scandinavia / (eds.) Henrik Bogdan and Olav Hammer. - Leiden : Brill. - 9789004302419 ; , s. 1-10
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Bokkapitel (refereegranskat)
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| 3. |
- Bogdan, Henrik, 1972, et al.
(författare)
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Research on Esotericism in Scandinavia
- 2008
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Ingår i: Western Esotericism. Scripta Instituti Donneriani Aboensis. - 0582-3226. ; XX, s. 38-49
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Forskningsöversikt (refereegranskat)abstract
- Based on Papers Read at the Symposium on Western Esotericism held at Åbo, Finland, on 15-17 August 2007
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| 4. |
- Gregorius, Fredrik
(författare)
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Modern asatro : att konstruera etnisk och kulturell identitet
- 2008
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The purpose of the study is to examine contemporary followers of Asatru in Sweden. Central to the study is the way Asatru today can be seen as an ethnic religion. Due to this will the ideas about Asatru as a folk religion among followers and the idea of Asatru as a form of “sed”, a term that can roughly be translated as a form of custom, be explored. Related to the idea of ethnic identity and Asatru is the question as to why people living in Sweden today feel a connection and identifies themselves with a culture that ceased to exist around a thousand years ago. In order for such a relationship to exist is it necessary for a follower of Asatru to imagine some form of essential cultural identity that defies other cultural changes. That is some form of cultural and ethnic essentialism. The study deals primarily with Sweden but Asatru in other countries, especially the United States are also included due to the influence they have on the Swedish scene. Chapter 1 serves as an introduction; discussion of methodology, previous studies and also presents some definitions used. Chapter 2 deals with the theories used in the study. Chapter 3 presents an historical background from which Swedish Asatru appears. Chapter 4 gives an historical background to the Swedish Asatru scene. Chapter 5 presents an overview of the Asatru scene in Sweden today regarding numbers of followers, why people join, and so forth. Chapter 6 presents ideas about culture in the Swedish Asatru scene. Chapter 7 deals with the attitude towards nature. Chapter 8 deals with the ideas about gods and goddesses in Asaru. Chapter 9 is about religious rituals like modern forms of “blot”. Chapter 10 discusses the use of magic, like rune magic and sejd, in Asatru. Chapter 11 serves as a form of analysis and deals with the relationship between Asatru and other social fields.
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| 5. |
- Hammer, Olav
(författare)
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Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age
- 2000
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The study addresses the question of how religious creativity in the West manages to adapt to the forces of modernity. The empirical data are drawn from a set of historically and thematically related movements, from late nineteenth century theosophy to the contemporary New Age.The dissertation is divided into three main sections. The first serves as a necessary background, presenting a number of theoretical concepts used throughout the study. A brief historical overview of contemporary esotericism is also introduced.The second and most extensive section presents the three discursive strategies commonly employed to support the doctrinal statements of late modern esotericists. Firstly, religious innovations are bolstered by claiming that they are founded on ancient traditions. Secondly, it is claimed that modern science is beginning to confirm the validity of various esoteric doctrinal statements. Thirdly, it is commonly stated that personal experience can validate esoteric claims. The study shows how all three strategies have adapted to the changing default presuppositions of the surrounding culture regarding tradition, science and religious experience.The third and final section examines how all three strategies interconnect and form a whole, by examining a particular case: how the strategies are used to support the concept of reincarnation.
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| 6. |
- Hammer, Olav, et al.
(författare)
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Religious responses to the COVID-19 pandemic
- 2021
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Ingår i: Approaching Religion. - : Approaching Religion. - 1799-3121. ; 11:2, s. 1-4
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- Editorial of Approaching Religion, Vol. 11 Issue 2.
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| 7. |
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| 8. |
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| 9. |
- Skånby, Sten, 1965-
(författare)
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Den mystiske indianen : Schamanism i skärningspunkten mellan populärkultur, forskning och nyandlighet
- 2005
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Neo-shamanism, or just shamanism, have entered religious life in the West mostly as a result of the inspiration of Michael Harner and Carlos Castaneda. Placing neo-shamanism in a historical context, shows its intimate connection with popular culture and the distinct association with academic research on shamanism. To elucidate these connections, I have chosen to examine material from popular culture, research and the neo-shamanic movement. The conception of the noble savage arises in the wake of the discovery of the American continent, and it has become a cultural stereotype of tremendous importance. In this thesis, I try to specify typical characteristics and limit this conception to three symbolic figures; the eloquent Indian, the dying Indian and the White man that becomes an Indian. These typifications are often connected to criticism against the modern, Western society, and the entire complex of symbolic characters and the alternative values they represent I call the ideology of native peoples. Research in history of religions and anthropology has brought attention to the religious functionaries among the indigenous peoples around the world, and the concept shaman, originally from Siberia, have often been used for these religious functionaries, both in academic literature and in popular culture. The uses of the term shaman in connection with the North American Indians constitute the bridge between shamanism research and the broad, popular ideology of the native peoples. The Indians has also been connected to religious mysticism, a theme that has been treated both in research and popular culture. No one has given voice and face to this mystical Indian in a more expressive and interesting way than Carlos Castaneda, in the shape of the Yaqui sorcerer don Juan Matus. In the literary shaman fiction by Castaneda and his follow authors, the perceptions of the noble savage and the three symbolic Indian figures, is amalgamated with the image of the mystical Indian. Michael Harner follows Castaneda closely in the emphasis on the sharp distinction between ordinary and shamanic consciousness. This type of consciousness is believed to give access to the supernatural world. The best way to reach this desirable state, the shamanic consciousness, is with the aid of the so called drum journey, where the person sets himself in an ecstatic condition through the use of drum rhythms, or other methods like the Vision Quest, the medicine circle ad sweat-lodge. Also hallucinogenic drugs have been used in this way. What happens with the formation of a modern, Western shamanism is that the ideology of native peoples is outfitted with religious practice and dogmatics. Those who exercise shamanism take on the roles of the eloquent Indian or of the White man that becomes an Indian Neo-shamanism is a direct offspring of the native peoples ideology.
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