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Journal articles on the topic 'Anthropology, Archaeology and Religion'

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Author: Grafiati

Published: 27 July 2024

Last updated: 28 July 2024

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1

DuBois, Thomas A. "Trends in Contemporary Research on Shamanism." Numen 58, no. 1 (2011): 100–128. http://dx.doi.org/10.1163/156852710x514339-2.

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Recent research on the topic of shamanism is reviewed and discussed. Included are works appearing since the early 1990s in the fields of anthropology, religious studies, archaeology, cognitive sciences, ethnomusicology, medical anthropology, art history, and ethnobotany. The survey demonstrates a continued strong interest in specific ethnographic case studies focusing on communities which make use of shamanic practices. Shamanic traditions are increasingly studied within their historical and political contexts, with strong attention to issues of research ideology. New trends in the study of cultural revitalization, neoshamanism, archaeology, gender, the history of anthropology, and the cognitive study of religion are highlighted.

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2

Weingarten, Carol Popp, and James S. Chisholm. "On Religion." Current Anthropology 51, no. 3 (June 2010): 423–24. http://dx.doi.org/10.1086/652646.

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3

Kovalskiy, Svyatoslav Olegovich. "Of religion and empire: between history and anthropology." Sibirskie istoricheskie issledovaniya, no. 4 (December 1, 2018): 292–98. http://dx.doi.org/10.17223/2312461x/22/16.

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4

Kohl, Philip L., and J. A. Pérez Gollán. "Religion, Politics, and Prehistory." Current Anthropology 43, no. 4 (August 2002): 561–86. http://dx.doi.org/10.1086/341530.

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5

Trubshaw, Bob. "Religion, space and the environment." Time and Mind 8, no. 1 (December 22, 2014): 114–16. http://dx.doi.org/10.1080/1751696x.2014.994343.

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6

Pauketat, Timothy. "Religion in the Prehispanic Southwest." Time and Mind 2, no. 2 (January 2009): 243–45. http://dx.doi.org/10.2752/175169709x423727.

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7

Lambek. "The Anthropology of Religion and the Quarrel between Poetry and Philosophy." Current Anthropology 41, no. 3 (2000): 309. http://dx.doi.org/10.2307/3596483.

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Lambek, Michael. "The Anthropology of Religion and the Quarrel between Poetry and Philosophy." Current Anthropology 41, no. 3 (June 2000): 309–20. http://dx.doi.org/10.1086/300143.

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9

Tiukhtiaev, Andrei. "Alternative Archaeology and New Age Traditionalism in Contemporary Russia." Journal of Ethnology and Folkloristics 15, no. 2 (December 1, 2021): 63–73. http://dx.doi.org/10.2478/jef-2021-0017.

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Abstract This article examines how esoteric traditionalism in contemporary Russia searches for legitimisation using alternative archaeology. Although New Age spirituality is often considered a private religion, some of its manifestations have a significant impact on the public sphere. The author demonstrates that the New Age in Russia contributes to redefining of categories of religion, science, and cultural heritage through the construction of sacred sites and discursive opposition to academic knowledge. The research is based on analysis of media products that present esoteric interpretations of archaeological sites in southern Russia and ethnographic data collected in a pilgrimage to the dolmens of the Krasnodar region.

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Houlbrook, Ceri. "Religion and material culture: studying religion and religious elements on the basis of objects, architecture, and space." Time and Mind 13, no. 1 (January 2, 2020): 105–6. http://dx.doi.org/10.1080/1751696x.2020.1721181.

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11

Aveni, Anthony. "Belief in the Past: Theoretical Approaches to the Archaeology of Religion." Time and Mind 2, no. 3 (January 2009): 355–57. http://dx.doi.org/10.2752/175169609x12464529903371.

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Trubshaw, Bob. "Religion, history and place in the origin of settled life." Time and Mind 12, no. 3 (July 3, 2019): 251–53. http://dx.doi.org/10.1080/1751696x.2019.1649895.

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Rowlandson, William. "Damned facts: Fortean essays on religion, folklore and the paranormal." Time and Mind 13, no. 1 (January 2, 2020): 111–13. http://dx.doi.org/10.1080/1751696x.2020.1721184.

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14

Boyer, Pascal. "Religion, Evolution, and CognitionIn Gods We Trust: The Evolutionary Landscape of Religion. By S. Atran. Oxford: Oxford University Press, 2002.Darwins Cathedral: Evolution, Religion, and the Nature of Society. By D. S. Wilson. Chicago: University of Chicago Press, 2002." Current Anthropology 45, no. 3 (June 2004): 430–33. http://dx.doi.org/10.1086/420914.

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15

Brown, James A. "THE ARCHAEOLOGY OF ANCIENT RELIGION IN THE EASTERN WOODLANDS." Annual Review of Anthropology 26, no. 1 (October 21, 1997): 465–85. http://dx.doi.org/10.1146/annurev.anthro.26.1.465.

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16

Nikanorova, Liudmila. "Religion-Making at the Sakha Yhyakh." Anthropology & Archeology of Eurasia 59, no. 1 (January 2, 2020): 29–51. http://dx.doi.org/10.1080/10611959.2020.1918957.

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17

Whitley, David S. "Religion in the Emergence of Civilization: Çatalhöyük as a Case Study." Time and Mind 7, no. 2 (April 3, 2014): 223–32. http://dx.doi.org/10.1080/1751696x.2014.935150.

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18

Houlbrook, Ceri. "Ailsa Hunt, Reviving Roman Religion: Sacred Trees in the Roman World." Time and Mind 10, no. 3 (July 3, 2017): 323–25. http://dx.doi.org/10.1080/1751696x.2017.1344491.

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19

Wilson, Tim Holt. "Stone Houses and Earth Lords: Maya Religion in the Cave Context." Time and Mind 1, no. 2 (January 2008): 239–40. http://dx.doi.org/10.2752/175169708x309824.

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20

Harte, Jeremy. "The Tribe of Witches: The Religion of the Dobunni and Hwicce." Time and Mind 4, no. 1 (January 2011): 123–26. http://dx.doi.org/10.2752/175169711x12900033260727.

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21

Mitchell, Stephen, Neil Price, Ronald Hutton, Diane Purkiss, Kimberley Patton, Catharina Raudvere, Carlo Severi, et al. "Witchcraft and Deep Time–a debate at Harvard." Antiquity 84, no. 325 (September 1, 2010): 864–79. http://dx.doi.org/10.1017/s0003598x00100286.

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Archaeology, consistently warned off religion by wise old heads, here rushes deeper into the thicket to tackle the thorny topic of ancient witchcraft. The occasion was a seminar at Harvard organised by Stephen Mitchell and Neil Price to mark the twentieth anniversary of Carlo Ginzburg's influential book on the connections between witches and shamanism – and by implication the possible connections with prehistoric ritual and belief. Archaeology was by no means the only voice at the meeting, which was attended by scholars active in history, literature, divinity and anthropology. The discussions revealed much that was entangled in the modern psyche: ‘don't let's tame strangeness’ was one leitmotiv of this stimulating colloquium. A romantic attachment to the irrational is a feature of our time, especially among academics. But maybe taming strangeness is an archaeologist's real job…

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22

Kazmina, Olga Evgenievna. "Religion in the structure of cultural identities in Russia." Sibirskie istoricheskie issledovaniya, no. 4 (December 1, 2019): 197–204. http://dx.doi.org/10.17223/2312461x/26/10.

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23

Wallensten, Jenny. "Facing the Gods: Epiphany and Representation in Graeco-Roman Art, Literature and Religion." Time and Mind 6, no. 1 (January 2013): 117–21. http://dx.doi.org/10.2752/175169713x13518043516454.

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Loubser, Jannie. "Wilderness in mythology and religion: approaching religious spatialities, cosmologies, and ideas of wild nature." Time and Mind 7, no. 4 (October 2, 2014): 400–412. http://dx.doi.org/10.1080/1751696x.2014.978144.

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Doyle White, Ethan. "Brian J. McVeigh, How Religion Evolved: Explaining the Living Dead, Talking Idols, and Mesmerizing Monuments." Time and Mind 10, no. 3 (July 3, 2017): 325–26. http://dx.doi.org/10.1080/1751696x.2017.1344492.

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26

Harte, Jeremy. "The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun." Time and Mind 3, no. 2 (January 2010): 225–27. http://dx.doi.org/10.2752/175169610x12632240392956.

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27

Gazizova, Valeria. "From Buddhism to “Cosmic Religion”: Religious Creativity in Kalmykia." Anthropology & Archeology of Eurasia 57, no. 1 (January 2, 2018): 5–37. http://dx.doi.org/10.1080/10611959.2018.1470427.

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28

DeMaris, Richard E. "Corinthian Religion and Baptism for the Dead (1 Corinthians 15:29): Insights from Archaeology and Anthropology." Journal of Biblical Literature 114, no. 4 (1995): 661. http://dx.doi.org/10.2307/3266480.

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29

Schortman, Edward. "The Archaeology of Regional Interaction: Religion, Warfare and Exchange across the American Southwest and Beyond:The Archaeology of Regional Interaction: Religion, Warfare and Exchange across the American Southwest and Beyond." American Anthropologist 103, no. 2 (June 2001): 547–48. http://dx.doi.org/10.1525/aa.2001.103.2.547.

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30

Slade, Darren M. "What is the Socio-Historical Method in the Study of Religion?" Socio-Historical Examination of Religion and Ministry 2, no. 1 (March 25, 2020): 1–15. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.01.

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The purpose of this article is to answer what the socio-historical method is when applied to the study of religion, as well as detail how numerous disciplines (e.g. archaeology, anthropology, sociology, psychology, philosophy, theology, musicology, dramatology, etc.) contribute to its overall employment. In the broadest (and briefest) definition possible, a socio-historical study of religion coalesces the aims, philosophies, and methodologies of historiography with those of the social and cultural sciences, meaning it analyzes the interpretation and practice of religion through the lens of social/historical contexts, scientific discovery, and from within each faith tradition. The result is that the contexts surrounding a particular religion becomes the primary subject of study in order to better understand the origin, development, and expression of the religion itself. This article explains that the socio-historical study of religion is, in essence, an eclectic methodology that focuses on describing and analyzing the contexts from which the interpretation and practice of religion occurs. The goal is to examine how different aspects of a religion function in the broader socio-political and cultural milieu. Its most fundamental postulation is that the social history of a religious community affects how it interprets and practices their faith. By approaching religious inquiry from a socio-historical perspective, researchers are better able to recognize religion as a cultural and institutional element in ongoing social and historical interaction. Three sections will help to explain the socio-historical method: 1) a definitional dissection of the term “socio-historical”; 2) an elaboration of the principles inherent to the methodology; and 3) a case study example of the socio-historical method in practice.

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31

Hukantaival, Sonja. "Augé, C. Riley: Field Manual for the Archaeology of Ritual, Religion, and Magic." Anthropos 118, no. 2 (2023): 596–97. http://dx.doi.org/10.5771/0257-9774-2023-2-596.

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32

SCHMIDT, LEIGH ERIC. "PORTENTS OF A DISCIPLINE: THE STUDY OF RELIGION BEFORE RELIGIOUS STUDIES." Modern Intellectual History 11, no. 1 (March 5, 2014): 211–20. http://dx.doi.org/10.1017/s1479244313000395.

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Academic disciplines, including departments of history, emerged slowly and unevenly in the second half of the nineteenth century. Professional societies, including the American Historical Association (AHA) at its founding in 1884, were generally tiny organizations, a few would-be specialists collecting together to stake a claim on a distinct scholarly identity. Fields of study were necessarily fluid—interdisciplinary because they remained, to a large degree, predisciplinary. As fields went, the study of religion appeared especially amorphous; it was spread out across philology, history, classics, folklore, anthropology, archaeology, psychology, sociology, and oriental studies. Adding to the complexity more than simplifying it was the persisting claim that the study of religion belonged specifically (if not exclusively) to theology and hence to seminaries and divinity schools. Elizabeth A. Clark'sFounding the Fathersilluminates the importance of Protestant theological institutions in shaping the study of religion in nineteenth-century America, suggesting, in particular, how well-trained church historians pointed the way toward disciplinary consolidation and specialization. Marjorie Wheeler-Barclay'sScience of Religion, by contrast, explores the leading British intellectuals responsible for extending the study of religion across a broad swath of the new human sciences. Together these two books offer an excellent opportunity to reflect on what religion looked like as a learned object of inquiry before religious studies fully crystallized as an academic discipline in the middle third of the twentieth century. Clark opens the introduction to her book with an epigraph from Hayden White: “The question is, What is involved in the transformation of a field of studies into a discipline?” (1). What indeed?

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33

Layton, Robert. "Shamanism, Totemism and Rock Art: Les Chamanes de la Préhistoire in the Context of Rock Art Research." Cambridge Archaeological Journal 10, no. 1 (April 2000): 169–86. http://dx.doi.org/10.1017/s0959774300000068.

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Les Chamanes de la Préhistoire: Transe et Magie dans les Grottes Ornées, by Jean Clottes & David Lewis-Williams, 1996. Paris: Éditions Seuil; ISBN 2-02-028902-4 hardback 249FF, 110 pp., 114 colour ills.The Shamans of Prehistory: Trance and Magic in the Painted Caves, by Jean Clottes & David Lewis-Williams, 1996. New York (NY): Harry N. Abrams; ISBN 0-8109-4182-1 hardback, US$49.50, 120 pp., 116 colour ills.Jean Clottes and David Lewis-Williams' recent book Les Chamanes de la Préhistoire builds on a body of rock art research which has come to dominate the field, marginalizing interest in other cultural themes such as totemism and records of everyday foraging. Shamanism and totemism are, however, two of the most pervasive indigenous theories of being to have been discussed in the anthropological literature. The word totem comes from the Ojibwa, a native North American people, while the word shaman comes from the Tungus of central Siberia. Their use cross-culturally to refer to types of religion (i.e. shamanism and totemism), is an artefact of anthropology. Shamanism can be applied to customs that are inferred to have arisen independently in different parts of the world; customs in a single circum-arctic culture area; or scattered survivals from an allegedly original human condition. The cross-cultural validity of shamanism has been considered by Eliade, Lewis, Hultkrantz and Vitebsky. Shamanism refers to the use of spirits as guardians and helpers of individuals, contacted through trance. The validity of totemism as a cross-culturally-valid category has been vigorously debated in anthropology. It is generally agreed to refer to the use of animals or plants as emblems or guardians of social groups celebrated in ritual. The rationale of totemism is that each group is identified with a different species; the significance of each species derives from its place in the cognitive structure. Group A is kangaroo because it is not emu or python. While Durkheim interpreted totemism as the original human religion, Lévi-Strauss persuasively argued that totemism is a product of human cognition, which has developed independently in North America, Australia and Africa.

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34

Anderson, Eugene N. "Religion, Spirituality, and EnvironmentSpiritual Ecology: A Quiet Revolution. By Leslie Sponsel. Santa Barbara, CA: Praeger, a division of ABC-Clio, 2012." Current Anthropology 54, no. 2 (April 2013): 245–47. http://dx.doi.org/10.1086/669936.

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35

Wallis, Robert J. "Theorizing Religions Past: Archaeology, History, and Cognition." Time and Mind 2, no. 3 (January 2009): 363–65. http://dx.doi.org/10.1080/1751696x.2009.10757704.

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36

Papantoniou, Giorgos, and Athanasios K. Vionis. "Popular Religion and Material Responses to Pandemic: The Christian Cult of the Epitaphios during the COVID-19 Crisis in Greece and Cyprus." Ethnoarchaeology 12, no. 2 (July 2, 2020): 85–117. http://dx.doi.org/10.1080/19442890.2021.1896129.

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37

Cole, Donald Powell. "Struggle in Saudi ArabiaA Most Masculine State: Gender, Politics, and Religion in Saudi Arabia. By Madawi Al-Rasheed. Cambridge: Cambridge University Press, 2013." Current Anthropology 55, no. 4 (August 2014): 494–95. http://dx.doi.org/10.1086/677112.

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38

Dransart, Penelope, and Nicholas Q. Bogdan. "The material culture of recusancy at Fetternear." Proceedings of the Society of Antiquaries of Scotland 134 (November 30, 2005): 457–70. http://dx.doi.org/10.9750/psas.134.457.470.

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The interdisciplinary project reported here combines art history, archaeology and the historical anthropology of religion. It consists of a study based on the material culture of recusancy from the mansion and medieval bishop’s palace at Fetternear, Aberdeenshire. After the Reformation, the property became the main seat of the Leslies of Balquhain, a recusant family. A stone plaque bearing the inscription IHS MRA, probably dating from 1691, placed on the façade of the mansion indicates the religious allegiance of the family. This study of the contents of the mansion is based on surviving material culture associated with Fetternear and documentary sources and shows that the Leslies of Balquhain were building up the necessary intellectual and material resources for sustaining Roman Catholic worship and that their property served as the headquarters of the Jesuit mission in Scotland in the late 17th century.

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39

Harrison-Buck, Eleanor, and David A. Freidel. "Reassessing Shamanism and Animism in the Art and Archaeology of Ancient Mesoamerica." Religions 12, no. 6 (May 28, 2021): 394. http://dx.doi.org/10.3390/rel12060394.

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Shamanism and animism have proven to be useful cross-cultural analytical tools for anthropology, particularly in religious studies. However, both concepts root in reductionist, social evolutionary theory and have been criticized for their vague and homogenizing rubric, an overly romanticized idealism, and the tendency to ‘other’ nonwestern peoples as ahistorical, apolitical, and irrational. The alternative has been a largely secular view of religion, favoring materialist processes of rationalization and “disenchantment.” Like any cross-cultural frame of reference, such terms are only informative when explicitly defined in local contexts using specific case studies. Here, we consider shamanism and animism in terms of ethnographic and archaeological evidence from Mesoamerica. We trace the intellectual history of these concepts and reassess shamanism and animism from a relational or ontological perspective, concluding that these terms are best understood as distinct ways of knowing the world and acquiring knowledge. We examine specific archaeological examples of masked spirit impersonations, as well as mirrors and other reflective materials used in divination. We consider not only the productive and affective energies of these enchanted materials, but also the potentially dangerous, negative, or contested aspects of vital matter wielded in divinatory practices.

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40

Sarki, Demas Sam, and Saul John Kwanneri. "The Scientific Application for Studying Religion Using the Theological Approach." International Journal of Research and Innovation in Social Science VII, no. VII (2023): 300–310. http://dx.doi.org/10.47772/ijriss.2023.70723.

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Students of religious studies use tools similar to those in other fields, including history, sociology, psychology, philosophy, anthropology, and theology. They develop strong analytical skills and are encouraged to think originally, as well as to empathize with people with a wide range of lived experience. Religious studies draws upon methods from both the humanities and social sciences in exploring the complex phenomenon of religion-its history, arts, ideas, distinctive social institutions and the state of mind to which it can give rise to include: Archaeology, comparative method, history, linguistics studies, psychology and sociology are all employed within religious studies, therefore, religious studies is not founded upon the use of one characteristic method or approach of inquiring but uses a range of different methods to explore a particular area of interest, namely religion. Theological approach looks into the religion scientifically and seeks it application to understand what it means to the believer an adherent within its own terms and how that system works as a rational worldview to those within it. In religious studies, these subjective influences may be in the background of your work, but the emphasis and end result are more analytical and objective. Scholars compare various religious practices and identities, consider their historical significance, and aim to understand beliefs in relation to each other. In religious studies, the bases of inquiry are to examine these differences without showing preference to one particular belief system.

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41

Oppitz, Michael. "Entering a Bolted PlaceThe Navel of the Demoness: Tibetan Buddhism and Civil Religion in Highland Nepal. By Charles Ramble. New York: Oxford University Press, 2007." Current Anthropology 51, no. 1 (February 2010): 147–48. http://dx.doi.org/10.1086/649633.

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42

van Strydonck, Mark, Anton Ervynck, Marit Vandenbruaene, and Mathieu Boudin. "Anthropology and 14C Analysis of Skeletal Remains from Relic Shrines: An Unexpected Source of Information for Medieval Archaeology." Radiocarbon 51, no. 2 (2009): 569–77. http://dx.doi.org/10.1017/s0033822200055934.

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Since the early Middle Ages, relics of Catholic saints played an important role in popular religion in Europe. The shrines containing the human remains of the saints, however, are rarely studied, typically only when restoration becomes necessary. Formerly, such study was mostly restricted to the art-historical aspects of the artifacts, sometimes including the counting and rough identification of the bones. In this study, for the first time, and for a number of case studies, a more systematic approach was taken, including detailed physico-anthropological observations, 13C and 15N stable isotope measurements, and 14C analysis of the bones.The importance of this project lies not only in a critical evaluation of the authenticity of the relics. Fruitful insights could also be gained about the origin, history, and treatment of these parts of our religious heritage. Finally, it has been proven that shrines are an important source of early medieval human skeletal material, which is only rarely found in archaeological contexts in Belgium.

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Barrett, James H., and Adam Slater. "New Excavations at the Brough of Deerness: Power and Religion in Viking Age Scotland." Journal of the North Atlantic 2 (January 2009): 81–94. http://dx.doi.org/10.3721/037.002.0108.

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44

Thomas, Richard. "Behaviour behind bones: the zooarchaeology of ritual, religion, status and identity. S. O'Day, W. Van Neer & A. Ervynck (eds). Oxbow Books, Oxford, 2004. 350pp. ISBN 1 84217 113 5." International Journal of Osteoarchaeology 15, no. 4 (2005): 305–7. http://dx.doi.org/10.1002/oa.772.

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45

Mohan, Urmila, and Jean-Pierre Warnier. "Marching the devotional subject: The bodily-and-material cultures of religion." Journal of Material Culture 22, no. 4 (November 7, 2017): 369–84. http://dx.doi.org/10.1177/1359183517725097.

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Drawing on the Maussian notion of the technologies of the body, on the Schilderian theory of the Körperschema, on the neurocognitive sciences and the Foucauldian concept of subjectivation, this article shifts the study of religion away from the verbalized creeds, doctrines and texts towards the consideration of the bodily-and-material cultures that are prominent in most, if not all, religious traditions. This shift helps us to understand how the bodily-and-material cultures of religious practice contribute to producing the devotee and obtaining compliance. The potential synergies, tensions and cognitive gaps between the verbalized creeds, on the one hand, and the bodily techniques and material culture, on the other hand, are emphasized for a better understanding of the complexities of the devotional subject.

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46

Brandtstädter, Susanne. "Counterpolitics of Liberation in Contemporary China: Corruption, Law, and Popular Religion." Ethnos 78, no. 3 (September 2013): 328–51. http://dx.doi.org/10.1080/00141844.2012.688757.

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47

Nieber, Hanna. "‘They all just want to get healthy!’ Drinking the Qur’an between forming religious and medical subjectivities in Zanzibar." Journal of Material Culture 22, no. 4 (September 6, 2017): 453–75. http://dx.doi.org/10.1177/1359183517729427.

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This article investigates how the practice of drinking kombe (drinking washed off Qur’anic verses) informs subjectivities in the nexus of ‘religion’, ‘medicine’ and their Swahili approximations dini and dawa. Situated in Zanzibar, it is mostly referred to as dawa ya kiislamu, bringing ‘medicine’ and ‘religion’ together and providing space for multiple enactments of subjectivities. Most prominently, Christians’ use of kombe requests a different engagement with kombe and accentuates the ambiguity of drinking kombe as an embodiment of Islamic scripture conveyed by Islamic connotations of the Qur’an that heals, on the one hand, and drinking kombe as treatment irrespective of ‘religious’ affiliation, on the other. This becomes particularly pertinent in the discourse justifying drinking the Qur’an against anticipated criticism. These justifications enable the practice of drinking kombe to reveal different implications for the formation and cultivation of subjectivities with respect to the flexible ground of enacting dawa ya kiislamu.

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48

Welch, John W. ""Corinthian Religion and Baptism for the Dead (1 Corinthians 15:29): Insights from Archaeology and Anthropology." Journal of Biblical Literature 114/4." FARMS Review of Books 8 (1996), no. 2 (January 1, 1996): 43–45. http://dx.doi.org/10.2307/44792715.

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49

Mäemets, Laura. "Karksi kihelkonna pühapaigad: mõningaid tähelepanekuid." Mäetagused 83 (August 2022): 89–120. http://dx.doi.org/10.7592/mt2022.83.maemets.

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This article gives a brief review about some of the most characteristic sacred natural places in Karksi parish based on place lore. These are: cemeteries/barrows, sandstone outcrops (so-called “Hells”) and places connected with Pell – a being of folk belief in Karksi parish (Mulgimaa). Vanapagan (“The Old Heathen”, also known as “The Old Devil”) can be seen as very popular supernatural being in Karksi’s oral tradition, which has historically been connected with many places in Karksi. Karksi parish can be seen as a centre of Pell tradition as most accounts of belief and customs that are referring to vernacular cult originate from Karksi. Unfortunately, most of its special sacrificial sites have been destroyed – like many other sacred places in Karksi. Both landscape and folklore can be seen as dynamic phenomenons connected and dependent on each other. Changes in landscape make changes in place lore. Natural sacred places preserve the values of the present and the past. They are essential phenomenons from the perspectives of historical memory, folklore, popular religion, and archaeology. Oral tradition can be significant and, even more, primary prerequisite considering protection of and both – physical and cultural – continuity of these kind of places.

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Espirito Santo, Diana. "Spiritist Boundary-Work and the Morality of Materiality in Afro-Cuban Religion." Journal of Material Culture 15, no. 1 (March 2010): 64–82. http://dx.doi.org/10.1177/1359183510355226.

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