Paper short abstract:

This paper investigates the personal journey of Christian Orthodox monks on their way from the worldly world, via a monastery, to heaven, in order to illustrate the importance of movement in the spiritual and historical reproduction of the brotherhoods.

Paper long abstract:

The paper compares the contrasting journeys of the monks of the rival neighbouring monasteries of Vatopaidi and Esfigmenou, in their transition from secular to monastic life on Mount Athos, an autonomous, Christian Orthodox monastic republic of twenty monasteries with only male monks, situated in northern Greece. In the absence of biological forms of reproduction, the paper will highlight the importance of movement in the spiritual reproduction of the brotherhoods. Using material taken from the personal histories of monks as narrated to me during my fieldwork on Athos, the paper will map both the contrsting geographic and the esoteric journeys the monks of each brotherhood took on their way to their respective monasteries. This journey is conceived as being both geographic, referring to the movement of men from the 'worldly world' (k/cosmos) into Athos to populate the monasteries, and esoteric, regarding the internal transformation of each man into a monk through the cleansing process of his ordeal, which culminates with their tie of tonsure. The personal history and motivations of each monk plays an active part in the history and motivations of his respective 'spiritual family' (pneumatiki oikogeneia) formed on the way to a monastery. The paper investigates the paradox of monastic life as manifested in the interdependence of the spiritual to the material world it morally denounces, in order to illustrate how the esoteric transformation of each monk, incorporated within ideas of the monastic self, complements the historical movement and changes that take place inside the monasteries, and in relation to a profane 'world' (k/cosmos) out there.

Paper short abstract:

This paper will demonstrate how a consideration of prescribed ways in which amulets are acquired can assist an interpretation of the psychological inclinations of those who acquire them.

Paper long abstract:

With a few notable exceptions, the study of amulets (material charms) in anthropology has tended to focus on the objects themselves. However, an emphasis upon the object tends to minimize, or even exclude, a consideration of the subject or practitioner and the relationship between the subject and the object. That is to say, an interest in the objects can divert attention from the phenomenological relationship between the practitioner and what is practiced. In other words, a primary commitment to the object can impede the recognition of the significance of human subjectivity and its exploration in the context of anthropological practice.

The paper represents an attempt to redress this situation. It will do so tentatively and selectively. Rather than present an encyclopaedic survey of the acquisition and use of amulets, it will demonstrate that even an exploratory psychological incursion - and in this case, a psychologically hermeneutic, incursion - into charm lore can be indicative and provide some understanding of the psychological intentions of those who practice it.

Paper short abstract:

Cyberspace provides an 'imaginary environment' which some religious groups consider to be a valid sacramental space in which collective ritual can be performed. Is this qualitatively comparable to imaginary environments constructed in offline ritual?

Paper long abstract:

Rituals may take place in a defined physical space (a temple, a grove or shrine room) but they often involve willingly entering into a form of 'imaginary environment'. Examples include tantric sadhana practices and shamanic trance states (and to an extent even Masonic initiation rituals). These environments are described and learned during initiations and in many cases become liminal worlds to be revisited as demanded. Furthermore, physical and mental feats while in these liminal worlds are perceived as efficacious in bringing about an enduring change in the mundane world.

The internet offers the infrastructure for the 'imaginary environment' of cyberspace, and since its earliest days cyberspace's potential has been appropriated for religious use. This use varies from the prosaic dissemination of information (www.churchinwales.org.uk) to offering Vodou services (http://www.legba.biz/customwork.html) to groups which consider cyberspace as a valid sacramental space in which ritual can be meaningfully performed, for example neopagan groups which use virtual world of Second Life as a place to meet and perform collective rituals.

This paper intends to discuss the qualities of these offline and online virtual environments, with specific focus on religious groups which see similarities between their 'traditional' imaginary environments and those imaginary environments made possible through information and communication technology.

Paper short abstract:

The author as both scientist and shaman reports from inside the New Age agglomeration of recovered tribal knowledge and practices.

Paper long abstract:

This is a report from inside the New Age. After leaving an academic path in anthropology, the author joined the environmental revolution of the late 1970s and 1980s as a scientist-activist, advocate and lawyer, whilst at the same time undergoing intensive training in yogic and shamanic practice - the latter to better understand the nature of perception, risk and threat. He observed that battles and debates were affected as much by symbol and meaning as by any scientific index - yet western science claimed to be value-free and few of the participants on either side read any of the sociological analysis of knowledge. This paper will chart a course through environmental issues and human values as fought in court rooms and commissions all the way to the floor of the UN, ending with the preparations for a global ghost dance. The author still operates as a respected conservation ecologist yet also leads an international shamanic dance troupe in its seventh year of ritual trance dance. This paper offers a unique insight into New Age tribal consciousness - as reportage rather than academic analysis at a time when Anthropology is just beginning to integrate the insights of those academics who have entered the shaman's realm. This is a report from the other direction - a modern shaman's attempt to talk to anthropologists in a common language.