At vandre i takt: Om paraders og processioners rituelle betydning
The purpose of this essay is to cast light on a previously under-acknowledged phenomenon in the history of religions and the phenomenology of religion. First, I suggest a heuristic typological distinction between parades and processions. Potentially, the differentiation between the two may be linked...
| Subtitles: | Procession |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | Danish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Univ.
[2017]
|
| In: |
Religionsvidenskabeligt tidsskrift
Year: 2017, Volume: 66, Pages: 14-39 |
| Standardized Subjects / Keyword chains: | B
Parade
/ Religious ethnology
/ Procession
/ Ritual
/ City life
|
| IxTheo Classification: | AA Study of religion AG Religious life; material religion ZB Sociology |
| Further subjects: | B
cosmic and global religion
B Urban Religion B Procession B bonobos B rituals of interaction B mirror neurons B Typology B Synchronisation B CHIMPANZEES B Parade |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a The purpose of this essay is to cast light on a previously under-acknowledged phenomenon in the history of religions and the phenomenology of religion. First, I suggest a heuristic typological distinction between parades and processions. Potentially, the differentiation between the two may be linked to a different origin and partly to a different intrinsic relationship to two diverse types of religion. Whereas parades are inherently related to hunter-gatherers' forms of religion and cosmic and global types of religion, processions, I surmise, are intrinsically related to urban forms of religion. The distinction, however, is of the nature of an idealtype. Secondly, I include a trajectory of scholarship in ritual studies that has not featured largely in the history of scholarship on ritual in either anthropology or the study of religion. I argue that parading and joint processions may give us a clue to the social efficacy of ritual and its biological underpinnings: Doing the drill enhances social bonding. My point is of a basic Durkheimian nature, but I take Durkheim a step further by undergirding his ritual and cultic understanding with a primatological and biological basis. | ||
| 520 | |a I artiklen retter jeg opmærksomheden mod to forhold. For det første foreslår jeg en typologisk skelnen mellem parade og procession og argumenterer for, at de har baggrund i to forskellige religionstyper. Mens processionen hidrører fra by- eller arkaisk religion og forudsætter templet og offerinstitutionen som religionens omdrejningspunkt, er paraden knyttet til jæger-samler-religion, men får en renæssance i kosmos- og globalreligion. For det andet inddrager jeg en forskningstradition inden for ritualstudier, som underligt nok ikke har spillet nogen fremtrædende rolle i den antropologiske og religionsvidenskabelige ritualforskning, men til gengæld er betydningsfuld i den sociologiske litteratur. I tæt sammenhæng med mine aktuelle forskningsinteresser argumenterer jeg for, at der i denne tradition ikke alene ligger et betydeligt potentiale for at forstå ritualers socialt positive (og lejlighedsvis negative) betydning, men også deres basalbiologiske grundlag. På sin vis forsøger jeg i artiklen at underbygge den durkheimske grundopfattelse af kultur, samfund og religion med et biologisk primatologisk fundament. Heri ligger ingen kritik af Durkheim; men derimod en udvidelse og underbygning. | ||
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