Reassembling religious symbols: the Pagan God Baphomet
Religious symbols are primarily significant because they draw people into relationships. Drawing on actor-network theory the paper demonstrates that symbols are hybrids of beliefs, cognitive interpretations, ritual performances and relational networks. The significance of symbols is located in this...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor & Francis Group
[2015]
|
| In: |
Religion
Year: 2015, Volume: 45, Issue: 1, Pages: 24-41 |
| Standardized Subjects / Keyword chains: | B
Neopaganism
/ Baphomet
/ Ritual
/ Symbol
/ Religion
|
| RelBib Classification: | AG Religious life; material religion AZ New religious movements |
| Online Access: |
Volltext (doi) |
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| 520 | |a Religious symbols are primarily significant because they draw people into relationships. Drawing on actor-network theory the paper demonstrates that symbols are hybrids of beliefs, cognitive interpretations, ritual performances and relational networks. The significance of symbols is located in this middle ground, as they mediate between thought and action, as well as between interpretative meaning and relational practice. Aesthetic experiences and ritual performance are interwoven with cognitive meaning and representation to generate the impact of religious symbols. This understanding of symbols is illustrated through an ethnographic account of a Pagan ritual involving the deity Baphomet. One of the participants describes this ritual succinctly: ‘Baphomet is a recreation of the Witches’ sabbat, an invocation of archetypal Witchcraft. It's R-rated, it contains adult themes, nudity and sex references.’ Through ritual experiences, religious symbols change the way people feel about themselves, the world and the people around them. | ||
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