Very little cross-fertilization of ideas, concepts, or techniques has developed between the fields of anthropology and psychic research. This essay, chapter 11 of Psychic Exploration, reviews several firsthand reports of field observations that offer encouraging anecdotal support for the existence of psi. Also reviewed are the statistically-significant card testing experiments by Foster with American Indians, by the Roses with Australian aborigines, and by the author with Panamanian Indians. The full volume of Psychic Exploration can be purchased as an ebook or paperback version from all major online retailers and at cosimobooks.com.
The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith How do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith. Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more. A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.
"Religion, Supernaturalism, the Paranormal, and Pseudoscience" provides a comprehensive rejoinder to the challenges posed to science, scientific anthropology, evolutionary theory and rationality by the advocates of supernatural, paranormal, and pseudoscientific perspectives and modes of thought associated with the current rise of irrationalism, antiintellectualism, and emboldened religious fundamentalism and violence. Drawing upon H. Sidky’s scientific anthropological background and ethnographic field research of supernatural and paranormal beliefs and practices in several cultures over three decades, the book answers several important questions: Why do humans have a proclivity for the supernatural and paranormal thinking? Why has humanity remained shackled to sets of ideas inherited from a violent past that have no basis in reality and which bestow an illusionary solace, promote bloodshed, endless cruelties and fervent hatreds, and have come at a high cost? Why have ancient superstitions been held as sacred, inviolate truths while other aspects of the archaic belief systems of which they were a part have long been discarded? Why have not humans outgrown religion and paranormal beliefs?
In this book, the authors present current research in anthropology research. Topics discussed in this compilation include the recent developments in Christian theological anthropology; dental age as a biological indicator to estimate chronological age; the role of design ethnography in the development of corporate anthropology; mind-group identity and social alchemy; the evidence for sociality in fossil primates; and mountain studies in anthropology.
Eloquently interweaving ethnography and memoir, award-winning anthropologist Ruth Behar offers a new theory and practice for humanistic anthropology. She proposes an anthropology that is lived and written in a personal voice. She does so in the hope that it will lead us toward greater depth of understanding and feeling, not only in contemporary anthropology, but in all acts of witnessing.
Hess examines the arguments of people who accept the paranormal as part of a spiritual quest, parapsychologists who are seeking scientific explanations for a narrow range of paranormal phenomena, and skeptics who pooh-pooh the very notion. He finds that, despite their disagreements, they are forging a shared culture. Written for the nonspecialist. Paper edition (unseen), $17.95. Annotation copyright by Book News, Inc., Portland, OR
Manifesting Spirits is an ethnographic study of a contemporary trance mediumship development circle in suburban Bristol. The book has a particular emphasis on the ways in which extraordinary experiences had in séances lead to expanded notions of self and consciousness for both mediums and sitters, and the processes by which spirits are manifested in séance situations. Overall, the book makes strides toward the development of a nonreductive anthropology of the paranormal that embraces complexity and pushes beyond established models.
Mainline science rejects the paranormal because it cannot be proven by the classical methods of controlled experiments. But sciences such as geology, astronomy, and anthropology also don’t rely on laboratory testing for repeatable results. Moreover, psi concerns consciousness, which is by definition nonquantitative. "Psi researchers must stop acting like science’s poor relations," says author Lawrence LaShan, "limiting themselves to controlled experiments such as analyzing statistics of people guessing cards being flipped in the next room" This provocative book outlines the principles of making a real study of the large, exciting events — clairvoyance and precognition; mediumship and spirit controls; psychic healing — that would bring mainline science into and revitalize the whole field. "And the issue is not just academic," says LeShan. "The old, materialistic worldview has not worked. Psychic research," he argues, "can transform our sense of reality itself to offer a new and more hopeful picture of ourselves and of the world."
Noakes' revelatory analysis of Victorian scientists' fascination with psychic phenomena connects science, the occult and religion in intriguing new ways.
In a new approach to philosophical anthropology, Bruno Latour offers answers to questions raised in We Have Never Been Modern: If not modern, what have we been, and what values should we inherit? An Inquiry into Modes of Existence offers a new basis for diplomatic encounters with other societies at a time of ecological crisis.
