1. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill

2. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill These PowerPoint slides have been designed for use by students and instructors using the Anthropology: The Exploration of Human Diversity textbook by Conrad Kottak. These files contain short outlines of the content of the chapters, as well as selected photographs, maps, and tables. Students may find these outlines useful as a study guide or a tool for review. Instructors may find these files useful as a basis for building their own lecture slides or as handouts. Both audiences will notice that many of the slides contain more text than one would use in a typical oral presentation, but it was felt that it would be better to err on the side of a more complete outline in order to accomplish the goals above. Both audiences should feel free to edit, delete, rearrange, and rework these files to build the best personalized outline, review, lecture, or handout for their needs. Using These Slides

3. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Student CD-ROM—this fully interactive student CD-ROM is packaged free of charge with every new textbook and features the following unique tools: How To Ace This Course: Animated book walk-through Expert advice on how to succeed in the course (provided on video by the University of Michigan) Learning styles assessment program Study skills primer Internet primer Guide to electronic research Chapter-by-Chapter Electronic Study Guide: Video clip from a University of Michigan lecture on the text chapter Interactive map exercise Chapter objectives and outline Key terms with an audio pronunciation guide Self-quizzes (multiple choice, true/false, and short-answer questions with feedback indicating why your answer is correct or incorrect) Critical thinking essay questions Internet exercises Vocabulary flashcards Chapter-related web links Cool Stuff: Interactive globe Study break links Contents of Student CD-ROM

4. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Student’s Online Learning Center—this free web-based student supplement features many of the same tools as the Student CD-ROM (so students can access these materials either online or on CD, whichever is convenient), but also includes: An entirely new self-quiz for each chapter (with feedback, so students can take two pre-tests prior to exams) Career opportunities Additional chapter-related readings Anthropology FAQs PowerPoint lecture notes Monthly updates Contents of Online Learning Center

5. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill ChapChaptteerrChapChaptteerrter 19 This chapter discusses the role of religion in a variety of societies. It focuses on the types of religion and the situations in which religions can change rapidly. It concludes with a discussion of secular rituals and the way in which a trip to Walt Disney World might be studied as a secular ritual. Religion

6. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Introduction  Religion is defined, according to Wallace, as belief and ritual concerned with supernatural beings, powers, and forces.  So defined, religion is a cultural universal.  Neanderthal mortuary remains provide the earliest evidence of what probably was religious activity.

7. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Animism  Tylor first studied religion anthropologically, and developed a taxonomy of religions.  Animism was seen as the most primitive, and is defined as a belief in souls that derives from the first attempt to explain dreams and like phenomena.

8. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Mana and Taboo  Mana is defined as belief in an immanent supernatural domain or life-force, potentially subject to human manipulation.  The Polynesian and Melanesian concepts of mana are contrasted.  Melanesian mana is defined as a sacred impersonal force that is much like the Western concept of luck.  Polynesian mana and the related concept of taboo are related to the more hierarchical nature of Polynesian society.

9. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Mana and Taboo Map of Melanesia and Polynesia.

10. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Mana and Taboo This member of the Iban tribe of Malaysia believes that the skull held here possesses mana. Photo Credit: David Alan Harvey/ Woodfin Camp & Associates

11. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Magic and Religion  Magic refers to supernatural techniques intended to accomplish specific aims.  Magic may be imitative (as with voodoo dolls) or contagious (accomplished through contact).

12. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Anxiety, Control, Solace  Magic is an instrument of control, but religion serves to provide stability when no control or understanding is possible.  Malinowski saw tribal religions as being focused on life crises.

13. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Rituals  Rituals are formal, performed in sacred contexts.  Rituals convey information about the culture of the participants and, hence, the participants themselves.  Rituals are inherently social, and participation in them necessarily implies social commitment.

14. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Rites of Passage  Rites of passage are religious rituals which mark and facilitate a persons movement from one (social) state of being to another (e.g. Plains Indians’ vision quests).  Rites of passage have three phases:  Separation – the participant(s) withdraws from the group and begin moving from one place to another.  Liminality – the period between states, during which the participant(s) has left one place but has not yet entered the next.  Incorporation – the participant(s) reenters society with a new status having completed the rite.

15. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Rites of Passage  Liminality is part of every rite of passage, and involves the temporary suspension and even reversal of everyday social distinctions.  Communitas refers to collective liminality, characterized by enhanced feelings of social solidarity and minimized distinctions.

16. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Totemism  Rituals play an important role in creating and maintaining group solidarity.  In totemic societies, each descent group has an animal, plant, of geographical feature from which they claim descent.  Totems are the apical ancestor of clans.  The members of a clan do not kill or eat their totem, except once a year when the members of the clan gather for ceremonies dedicated to the totem.  See discussion of clans and lineages in Chapter 15.  Totemism is a religion in which elements of nature act as sacred templates for society by means of symbolic association.

17. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Totemism  Totemism uses nature as a model for society.  Each descent group has a totem, which occupies a specific niche in nature.  Social differences mirror the natural order of the environment.  The unity of the human social order is enhanced by symbolic association with and imitation of the natural order.

18. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Sacred Cattle in India  Ahimsa is the Hindu doctrine of nonviolence that forbids the killing of animals.  Western economic development experts often use this principle as an example of how religion can stand in the way of development.  Hindus seem to irrationally ignore a valuable food source (beef).  Hindus also raise scraggly, thin cows, unlike the bigger cattle of Europe and the US.  These views are ethnocentric and wrong as cattle play an important adaptive role in an Indian ecosystem that has evolved over thousands of years  Hindus use cattle for transportation, traction, and manure.  Bigger cattle eat more, making them more expensive to keep.

19. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Sacred Cattle in India India’s zebu cattle are protected by a doctrine of ahimsa. Photo Credit: Michele Burgess/The Stock Market

20. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Social Control  The power of religion affects action.  Religion can be used to mobilize large segments of society through systems of real and perceived rewards and punishments.  Witch hunts play an important role in limiting social deviancy in addition to functioning as leveling mechanisms to reduce differences in wealth and status between members of society.  Many religions have a formal code of ethics that prohibit certain behavior while promoting other kinds of behavior.  Religions also maintain social control by stressing the fleeting nature of life.

21. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Religious Practitioners and Types  Wallace defined religion as consisting of all a society’s cult institutions (rituals and associated beliefs), and developed four categories from this.  Shamanic religions shamans are part-time religious intermediaries who may act as curers—these religions are most characteristic of foragers.  Communal religions have shamans, community rituals, multiple nature gods, and are more characteristic of food producers than foragers.  Olympian religions first appeared with states, have full-time religious specialists whose organization may mimic the states, have potent anthropomorphic gods who may exist as a pantheon.  Monotheistic religions have all the attributes of Olympian religions, except that the pantheon of gods is subsumed under a single eternal, omniscient, omnipotent, and omnipresent being.

22. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Religious Practitioners and Types Type of Religion (Wallace) Type of Practitioner Conception of Supernatural Type of Society MonotheisticPriests, ministers, etc. Supreme beingStates OlympianPriesthoodHierarchical pantheon of deities Chiefdoms and archaic states Communal Part-time specialists; occasional community- sponsored events, including rites of passage Several deities with some control over nature Food-producing tribes ShamanicShaman = part- time practitioner Zoomorphic Foraging bands Anthony F. C. Wallace’s typology of religions.

23. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Religious Practitioners and Types A San shaman falls into a trance as he heals. Photo Credit: Noel Quidu/Gamma Liaison

24. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Christian Values  Max Weber linked the spread of Capitalism to the values central to the Protestant faith: independent, entrepreneurial, hard working, future-oriented, and free thinking.  The emphasis Catholics placed on immediate happiness and security, and the notion that salvation was attainable only when a priest mediated on one’s behalf, did not fit well with capitalism.

25. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Religion in North America Today  In the US Protestants outnumber Catholics, but in Canada the reverse is true.  Religious affiliation in North America varies with ethnic background, age, and geography.

26. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Revitalization Movements  Religious movements that act as mediums for social change are called revitalization movements.  The colonial-era Iroquois reformation led by Handsome Lake is an example of a revitalization movement.

27. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Syncretisms  A syncretism is a cultural mix, including religious blends, that emerge when two or more cultural traditions come into contact.  Examples include voodoo, santeria, and candomlé.  The cargo cults of Melanesia and Papua New Guinea are syncretism of Christian doctrine with aboriginal beliefs.  Syncretisms often emerge when traditional, non-Western societies have regular contact with industrialized societies.  Syncretisms attempt to explain European domination and wealth and to achieve similar success magically by mimicking European behavior and symbols.

28. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Syncretisms A cargo cult in Vanuatu. Boys and men march with spears, imitating British colonial soldiers. Photo Credit: Kal Muller/Woodfin Camp & Associates

29. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill A New Age  Since the 1960s, there has been a decline in formal organized religions.  New Age religions have appropriated ideas, themes, symbols, and ways of life from the religious practices of Native Americans, Australian Aborigines, east Asian religions.

30. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Secular Rituals: Walt Disney World  A Pilgrimage to Walt Disney World  Walt Disney World functions much like a sacred shrine which is a major pilgrimage destination  It has an inner, sacred center surrounded by an outer more secular domain.  Parking lot designations are distinguished with totem-like images of the Disney cast of characters.  The monorail provides travelers with a brief liminal period as they cross between the outer, secular world into the inner, sacred center of the Magic Kingdom.

31. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Secular Rituals: Walt Disney World Within the Magic Kingdom:  Spending time in the Magic Kingdom reaffirms, maintains, and solidifies the world of Disney as all of the pilgrims share a common status as visitors while experience the same adventures.  Most of the structures and attractions at the Magic Kingdom are designed to reaffirm and recall a traditional set of American values.

32. © 2002 by The McGraw-Hill Companies, Inc. All rights reserved. McGraw-Hill Recognizing Religion  It is difficult to distinguish between sacred and secular rituals as behavior can simultaneously have sacred and secular aspects.  Americans try to maintain a strict division between the sacred and the profane, but many other societies like the Betsileo do not.