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E-book Speaking with the Dead : An Ethnography of Extrahuman Experience
Within any spiritual or religious tradition, nothing could seem more obvious than the reality of the unseen world. Gods demand attention. Spirits compel action. In a famous essay on religion’s cultural foundations, Clifford Geertz (1973, 118) wryly observed that when he asked a Balinese man who had gone into trance and performed as the goddess Rangda if the man believed Rangda were real, the question left Geertz “open to the suspicion of idiocy” — What do you mean, is Rangda real? I washer. But outsiders often view these practices negatively: Who could believe such things? Don’t you know you’re talking to air? There is an imbalance of certainties, then, in which spiritual claims inspire either devotion or scorn.Many social scientists who study religious life try to avoid these extremes. A careful observer can try to understand the social reality of spirits without insisting on any reality beyond that. Social reality can be a slippery concept even for social sci-entists, though, and the balance between skepticism and advo-cacy has proven difficult to sustain for many authors.In this book, I try to maintain the balance. As part of my ongoing research on popular religion, I developed an inter-est in the religion known as Spiritualism. In Spiritualism, you speak with dead people. In its heyday from the mid-nineteenth century into the early twentieth, Spiritualist séances and pulic demonstrations attracted huge crowds and attention. It had deep but often unacknowledged influence in politics, with Alfred Deakin in Australia and William Lyon Mackenzie King in Canada acting on Spiritualist principles. Although some sci-entists attempted to investigate the movement’s claims soberly, many commentators couldn’t help tilting in one direction or the other.
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