A Response to Wesley J. Wildman on “Modelling Religion and the Integration of the Sciences and the Humanities in the Bio-cultural Study of Religion”
By Leonardo Ambasciano
Based on her ethnographic fieldwork in the area, Mencej describes witchcraft from a variety of angles, from psychological to anthropological and historical, providing a detailed understanding of witchcraft as part of the lived social reality of the community. In what kind of situations are witchcraft narratives evoked? What makes them effective? Who could gain the reputation of being a witch and why?
Having exiled the supernatural, science finds itself left with the task of writing a modern genesis, or a liturgy for a secular age.
When the past has provided us as many truly excellent documents as early modern Europe has on witchcraft and possessions, what need have we to inject ourselves into their discussions?
Big Gods: 1. Watched people are nice people, 2. Religion is more in the situation than in the person, 3. Hell is stronger than heaven, 4. Trust people who trust in God, 5. Religious actions speak louder than words, 6. Unworshipped Gods are impotent Gods, 7. Big Gods for Big Groups, 8. Religious groups cooperate in order to compete.
Tim Hutchings: “My own field of research is digital religion, an area with a particularly troubled relationship to history. Scholars and commentators interested in digital culture and its significance for religion have struggled to distinguish what is truly new from what has come before, and continue to search for helpful ways to talk about change.”