Across the Boundaries of Belief: Contemporary Issues in the Anthropology of Religion

By Morton Klass; Maxine Weisgrau | Go to book overview
7.
Other popular organisations also organise bus trips to tombs. Pilgrimage is a central feature of modern Israeli religion.
8.
In the context of the Senior Citizens' Day Centre, "the soldiers" must also be seen as a neutral and unifying symbol for the women to discuss. All of the women are Zionists and all have descendants who are soldiers, thus they can all participate in conversations and rituals about soldiers without risk of boredom, argument, or envy.
9.
Concerning innovative ritual dealing with Zionist themes, also see Shai ( 1980).
10.
When Gilligan refers to male or female moral development she is indicating two different themes or modes of thought, not an absolute correspondence.
11.
The literature suggests no consensus about who the "folk" of folk religion are. Christian ( 1987), for example, stresses the agricultural component of folk religion; Foster ( 1953) defines folk religion as an urban phenomenon; and for Redfield ( 1956) the folk of the little tradition are the unreflective masses. There is a similar lack of consensus concerning the content of folk, common, etc. religion.
12.
I am not suggesting that all this terminology should be abandoned--most of the nomenclature is useful in certain contexts, and some is in fact specific to certain populations. Nor am I suggesting that all folk, popular, etc. rituals must have an overriding personal focus; e.g. popular passion plays may not be primarily relationship-oriented.

References

al-Hibr A. (ed.) 1982. Women's Studies International Forum, Special Issue on Women and Islam 5: 2.

Beck L. 1980. The religious lives of Muslim women. In Women in contemporary Muslim societies (ed.) J. I. Smith. London: Associated Univ. Presses.

Beech M. H. 1982. The domestic realm in the lives of Hindu women in Calcutta. In Separate worlds. studies of purdah in south Asia (eds) H. Papanek & G. Minault. Columbia, Missouri: South Asia Books.

Benaim S. Y. 1980. Le pélerinage juif des lieux saints au Maroc. Casablanca: Published by the author.

Ben-Ami I. 1981. Folk veneration of saints among the Moroccan Jews. In Studies in Judaism and Islam (eds) S. Moraget al. Jerusalem: Magnes Press.

Berger-Sofer R. 1979. Pious women: a study of women's roles in a Hassidic and pious community: Mea She'arim. Thesis, Rutgers University.

Bilu Y. 1980. The Moroccan demon in Israel: the case of "evil spirit disease" Ethos 8, 24-39.

Binford M. 1980. Julia: an east African diviner. In Falk & Gross 1980.

Bourguignon E., A. Bellisari & S. McCabe 1983. Women, possession trance cults, and the extended nutrient-deficiency hypothesis. Am. Anthrop. 85, 413-16.

Brooke R. & C. Brooke 1984. Popular religion in the Middle Ages. London: Thames & Hudson.

Burfield D. 1983. Theosophy and feminism: some explorations in nineteenth century biography. In Holden 1983.

Christian W. 1972. Person and God in a Spanish valley. New York: Seminar Press.

----- 1981. Local religion in sixteenth century Spain. Princeton: Univ. Press.

----- 1987. Folk religion: an overview. In Eliade 1987.

Coulanges E. de 1956. The ancient city. Garden City: Doubleday.

Danforth L. M. 1982. Death rituals of rural Greece. Princeton: Univ. Press.

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