Contemporary magical practices: Historical bases for typology
- 作者: Trotsuk I.V.1,2, Tsymbal M.V.3
-
隶属关系:
- RUDN University
- 3National Research University Higher School of Economics
- Institute of Socio-Economic Studies of Population of FCTAS RAS
- 期: 卷 24, 编号 3 (2024)
- 页面: 795-810
- 栏目: Sociological lectures
- URL: https://journals.rcsi.science/2313-2272/article/view/323198
- DOI: https://doi.org/10.22363/2313-2272-2024-24-3-795-810
- EDN: https://elibrary.ru/GFUGSE
- ID: 323198
如何引用文章
详细
Despite the claims of the contemporary society to progressive scientific rationality, it is difficult not to notice in our everyday life increasingly more manifestations of the “magic” in quite standardized forms, typical for the “consumer society”. The absence of an established sociological tradition for conceptualizing the magic and of the systematized empirical data for the study of its current forms explains the need for the reconstruction of the general logic of the revival of the magical/esoteric as a sociocultural phenomenon. The authors identify four conditional periods of the “magical renaissance”, which allowed the esoteric movement to acquire its features of a countercultural movement, criticizing the social order and providing space for experimental construction of identity and non-conformist self-expression (this is not a stereotypical secret community, closed to the uninitiated and hidden from the public, but rather open, internally differentiated systems of diverse structures and holistic ideas about the world order, which combine intuitive and spiritual beliefs with religious and scientific elements). In the Russian history, there are relatively synchronous waves of popularity of esoteric practices (with the exception of the second stage of the magical renaissance), so the authors identify common features of esoteric movements: a high level of commercialization, relative institutionalization, the predominance of people with higher education among members and followers, countercultural orientation, visual aestheticization, the private nature of practices, etc. Thus, the form, content and symbolic load of magical rituals of current esoteric movements can be considered in a structural-functional context - through collective problems, requests and needs reflected in ritualized actions (esoteric practices) which only look like manifestations of the archaic magical thinking.
作者简介
I. Trotsuk
RUDN University; 3National Research University Higher School of Economics
编辑信件的主要联系方式.
Email: irina.trotsuk@yandex.ru
доктор социологических наук, профессор кафедры социологии Российского университета дружбы народов; ведущий научный сотрудник Центра аграрных исследований Российской академии народного хозяйства и государственной службы при Президенте Российской Федерации и Центра фундаментальной социологии Национального исследовательского университета «Высшая школа экономики» Miklukho-Maklaya St., 6, Moscow, 117198, Russia; Myasnitskaya St., 20, Moscow, 101000, Russia
M. Tsymbal
Institute of Socio-Economic Studies of Population of FCTAS RAS
Email: marya.tsimbal@yandex.ru
младший научный сотрудник Лаборатории гендерных проблем Института социально-экономических проблем народонаселения Федерального научно-исследовательского социологического центра Российской академии наук Nakhimovsky Prosp., 32, Moscow, 117218, Russia
参考
- Arkhangelskaya L.S. Znachenie rituala v upravlenii organizatsiey [The importance of ritual in organization management]. Sotsiologiya. 2010; 2. (In Russ.).
- Akhromeeva Yu.V. Dvizhenie “new age”: kharakternye cherty [The “new age” movement: Typical features]. Nauchny Vestnik VGASU. Seriya: Sotsialno-Gumanitarnye Nauki. 2016; 2. (In Russ.).
- Buckland R. Polnaya kniga vedmovstva. Klassichesky kurs Wicci [Complete Book of Witchcraft. The Classic Course in Wicca]. Moscow; 1986. (In Russ.).
- Bezrukova A.A. Evropeyskaya sotsialno-filosofskaya mysl o polozhenii zhenshchiny v obshchestve do nachala XX veka [The European social-philosophical thought on the position of women in society before the beginning of the 20th century]. Vestnik MGTU. 2010; 4. (In Russ.).
- Beskov A.A. “Slavyanskie runy” na rossiyskih ekranah: reprezentatsiya neoyazycheskogo mifa [“Slavic runes” on Russian screens: Representation of the neopagan myth]. Praksema. Problemy Vizualnoy Semiotiki. 2019; 3. (In Russ.).
- Beskov A.A. O yazychestve, neoyazychestve i podkhodah k ih izucheniyu [On paganism, neo-paganism, and approaches to their study]. Vestnik Udmurtskogo Universiteta. Seriya: Istoriya i Filologiya. 2020; 4. (In Russ.).
- V 2022 godu rossiyane stali chashche pokupat kursy po ezoterike i rezhe — po lich-nostnomu rostu [In 2022, Russians buy courses on esotericism more often, while on personal growth less often]. URL: https://skillbox.ru/media/education/v-2022-godu-rossiyane-stali-chashche-pokupat-kursy-po-ezoterike-i-rezhe-po-lichnostnomu-rostu. (In Russ.).
- Weber M. Sotsiologiya religii [Sociology of religion]. Izbrannoe. Obraz obshchestva. Moscow; 1994. (In Russ.).
- Velikaya V.I., Kuzmina E.V. Neoyazychestvo i rodnoverie: variativnost zhenskogo gendernogo displeya v postsekulyarnom obshchestve [Neo-paganism and ‘Native Faith’: Variability of the female gender display in the post-secular society]. Dialogi o Kulture i Iskusstve. Otv. red. M.M. Chudinova. Vol. 3. Perm; 2020. (In Russ.).
- Vorobyeva O.B., Vostryakova Yu.V., Shmatov E.N. Predposylki vspleska interesa k ezotericheskoy traditsii na postsovetskom prostranstve v 90-h godah XX veka [Prerequisites for the surge of interest in the esoteric tradition in the post-Soviet space in the 1990s]. Sovremennye Issledovaniya Sotsialnyh Problem. 2018; 2–4. (In Russ.).
- Gosden Ch. Istoriya magii. Ot yazycheskogo shamanizma i srednevekovoy alkhimii do sovremennogo vedmovstva [The History of Magic. From Alchemy to Witchcraft, from the I ce Age to the Present]. Moscow; 2023. (In Russ.).
- Dunn P. Magiya epokhi postmoderna. Iskusstvo magii v informatsionnom prostranstve sovremennoy epokhi [Postmodern Magic. The Art of Magic in the Information Age]. Moscow; 2005. (In Russ.).
- Durkheim E. Elementarnye formy religioznoy zhizni [The elementary forms of religious life]. Mistika. Religiya. Nauka. Klassiki mirovogo religiovedeniya. Moscow; 1998. (In Russ.).
- Elagin S.S. Nyu-eydzh sensu lato: istoriya termina i obzor issledovaniy [New Age sensu lato: History of the term and a review of studies]. Religiovedcheskie Issledovaniya. 2018; 18. (In Russ.).
- Zorya E.V. Avtoistoriya v okkultizme: istoriya fakticheskaya i mifologicheskaya [Self-history in the occult movement: Factual and mythological histories]. Mistiko-ezotericheskie dvizheniya v teorii i praktike. Problemy interpretatsii ezoterizma i mistitsizma. Pod. red. S.V. Pakhomova. Saint Petersburg; 2010. (In Russ.).
- Kavykin O.I. “Rodnovery”. Samoidentifikatsiya neoyazychnikov v sovremennoy Rossii [“Native Faith”. Self-Identification of Neo-Pagans in Contemporary Russia]. Moscow; 2007. (In Russ.).
- Lipanova L. Predskazat tumannoe budushchee: pochemu rastet spros na karty taro i kto ih pokupaet [Predicting a foggy future: Why the demand for tarot cards grows and who buys them]. 2023. URL: https://www.forbes.ru/svoi-biznes/486164-predskazat-tumannoe-budusee-pocemu-rastet-spros-na-karty-taro-i-kto-ih-pokupaet. (In Russ.).
- McIntosh Ch. Rossiya okkultnaya. Traditsii yazychestva, ezoteriki i mistiki [Occult Russia. Pagan, Esoteric, and Mystical Traditions]. Moscow; 2003. (In Russ.).
- Mashitko O.V. Nevidimaya, rasseyannaya, passivnaya: sposoby funktsionirovaniya postsekulyarnoy religioznosti [Invisible, scattered, passive: The ways the post-secular religiosity functions in]. Vestnik SPbGU. Filosofiya i Konfliktologiya. 2016; 2. (In Russ.).
- Miyagasheva S.B. Gorodskoy shamanizm v Buryatii: k voprosu o modifikatsii obrya-dovogo kompleksa [Urban shamanism in Buryatia: On the modification of the ritual complex]. Oikumena. Regionovedcheskie Issledovaniya. 2024; 1. (In Russ.).
- Mauss M. Sotsialnye funktsii svyashchennogo [Social functions of the sacred]. Izbrannye proizvedeniya. Saint Petersburg; 2000. (In Russ.).
- Neklyudova M.A. Vedmy v sueveriyah Viktorianskoy Anglii [Witches in the superstitions of Victorian England]. Zhenshchiny vo vlasti, biznese, nauke i kulture. Otv. red. T.M. Gavristova. Yaroslavl; 2021. (In Russ.).
- Nosachev P.G. Blesk i nishcheta “sotsiologii okkultnogo”: Teoriya ok-kultury Ch. Partridga [Splendor and misery of “sociology of the occult”: Ch. Partridge’s theory of occulture]. Vestnik PSTGU. Seriya 1: Bogoslovie. Filosofiya. Religiovedenie. 2017; 70. (In Russ.).
- O vere i sueveriyah, ili tainstvennoe i zagadochnoe ryadom [On faith and superstitions, or the mysterious and enigmatic nearby]. 2022. URL: https://wciom.ru/analytical-reviews/analiticheskii-obzor/o-vere-i-sueverijakh-ili-tainstvennoe-i-zagadochnoe-rjadom. (In Russ.).
- Panin S.A. Sovremennoe koldovstvo. Wicca i ee mesto v kulture XX — nachala XXI veka [Contemporary Witchcraft. Wicca and Its Place in the Culture of the 20th — Early 21st Century]. Moscow; 2016. (In Russia).
- Panin S.A. Uchenie germeticheskogo ordena zolotoy zari kak forma zapadnogo ezoterizma i religioznoy filosofii [The Teachings of the Hermetic Order of the Golden Dawn as a Form of Western Esotericism and Religious Philosophy]. PhD Thesis. Moscow; 2014. (In Russ.).
- Pluzhnikova N.N. Ezotericheskoe znanie v kulture postmoderna [Esoteric knowledge in the postmodern culture]. Voprosy Kulturologii. 2010; 2. (In Russ.).
- Prokhorenko I.V. Problemy evolyutsii dvizheniya New Age v stranah Zapada [Evolution of the New Age movement in Western countries]. Vestnik SPbGU. Mezhdunarodnye Otnosheniya. 2008; 3. (In Russ.).
- Prutskova E.V., Markin K.V., Vrublevskaya P.V. Q-metodologiya v izuchenii “slaboy religioznosti” [Q-methodology in the study of “weak religiosity”]. Nauchny Rezultat. Sotsiologiya i Upravlenie. 2020; 3. (In Russ.).
- Ratnikova V.E. Okkultnaya filosofiya, okkultizm: istoriya i sovremennost [Occult philosophy, occultism: History and the present time]. Sovremennaya nauka: aktualnye problemy i puti ih resheniya. Pod obshch. red. A.I. Vostretsova. Dushanbe; 2017. (In Russ.).
- Religiya i obshchestvo [Religion and society]. 2023. URL: https://wciom.ru/analytical-reviews/analiticheskii-obzor/religija-i-obshchestvo-monitoring. (In Russ.).
- Samelik Yu.L. Repressii protiv filosofsko-misticheskih soobshchestv v SSSR v 1920-1940-h gg.: k istoriografii voprosa [Repressions against philosophical-mystical communities in the USSR in the 1920-1940s: On the historiography of the issue]. CLIO-SCIENCE: Problemy istorii i mezhdistsiplinarnogo sinteza. Pod obshch. red. S.Yu. Rafalyuk. Vol. XI. Moscow; 2020. (In Russ.).
- Sorokin P. Religioznye gruppy i religioznye peregruppirovki [Religious groups and religious regrouping]. Religiya i Obshchestvo. Moscow; 1996. (In Russ.).
- Tainstvennoe i potustoronnee, ili rossiyane o magah i astrologah [Mysterious and otherworldly, or Russians’ ideas about magicians and astrologers]. 2024. URL: https://wciom.ru/analytical-reviews/analiticheskii-obzor/tainstvennoe-i-potustoronnee-ili-rossijane-o-magakh-i-astrologakh. (In Russ.).
- Turner V. Simvol i ritual [Symbol, Myth, and Ritual]. Moscow; 1983. (In Russ.).
- Tyutina O.S., Aitamurto K. Yazychestvo, traditsionalizm, natsionalizm. Narrativy russkogo rodnoveriya [Paganism, traditionalism, nationalism. Narratives of the Russian “Native Faith”]. Vestnik Mininskogo Universiteta. 2017; 4. (In Russ.).
- Habermas Ju., Ratzinger J. (Benedict XVI). Dialektika sekulyarizatsii. O razume i religii [The Dialectics of Secularization. On Reason and Religion]. Moscow; 2006. (In Russ.).
- Kharitonova V.I. “A u nas vse shamany — pravoslavnye…”: sovremenny (neo) shamanizm i problema kulturnoy identichnosti [“All our shamans are orthodox Christians…”: Contemporary (neo) shamanism and the problem of cultural identity]. Sibirskie Istoricheskie Issledovaniya. 2016; 1. (In Russ.).
- Kharitonova V.I. Tuvinsky (neo) shamanizm kak kultovaya i tselitelskaya praktika v sovremennom mire [Tuvan (neo) shamanism as a cult and healing practice in the contemporary world]. Novye Issledovaniya Tuvy. 2018; 4. (In Russ.).
- Shevchuk A.I. Fenomen “khristianskoy teosofii” v Rossii (po materialam Smolenskogo teosofskogo obshchestva) [The phenomenon of “Christian theosophy” in Russia (based on the materials of the Smolensk Theosophical Society)]. Religiovedcheskie Issledovaniya. 2019; 20. (In Russ.).
- Shnirelman V.A. Ariysky mif v sovremennom mire [Aryan Myth in the Contemporary World]. Moscow; 2015. (In Russ.).
- Ashraf Q.H., Galor O. Cultural Assimilation, Cultural Diffusion and the Origin of the Wealth of Nations. London; 2007.
- Clarke C. Colonialism and its social and cultural consequences in the Caribbean. Journal of Latin American Studies. 1983; 15 (2).
- Dail C. When for “witches” we read “women”: Advocacy and ageism in nineteenth-century Salem witchcraft plays. Theatre History Studies. 2020; 39.
- Michael P.A. New age spiritualism, mysticism, and far-right conspiracy. Educational Philosophy and Theory. 2023; 55 (14).
- Miller C. How modern witches enchant TikTok: Intersections of digital, consumer, and material culture (s) on #WitchTok. Religions. 2022; 13.
- Regardie I. The Golden Dawn. Vol. 1. The Aries Press; 1937.
- Renser B., Tiidenberg K. Witches on Facebook: Mediatization of neo-paganism. Social Media + Society. 2020; 6 (3).
- Scheitle C.P. Bringing out the dead: Gender and historical cycles of spiritualism. OMEGA — Journal of Death and Dying. 2005; 50 (3).
- White E.D. Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Sussex Academic Press; 2016.
补充文件
