The Info List - Folk Religion

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In religious studies and folkloristics, folk religion, popular religion, or vernacular religion comprises various forms and expressions of religion that are distinct from the official doctrines and practices of organized religion. The precise definition of folk religion varies among scholars. Sometimes also termed popular belief, it consists of ethnic or regional religious customs under the umbrella of a religion, but outside official doctrine and practices.[1] The term "folk religion" is generally held to encompass two related but separate subjects. The first is the religious dimension of folk culture, or the folk-cultural dimensions of religion. The second refers to the study of syncretisms between two cultures with different stages of formal expression, such as the melange of African folk beliefs and Roman Catholicism
Roman Catholicism
that led to the development of Vodun
and Santería, and similar mixtures of formal religions with folk cultures. Chinese folk religion, folk Christianity, folk Hinduism, and folk Islam
are examples of folk religion associated with major religions. The term is also used, especially by the clergy of the faiths involved, to describe the desire of people who otherwise infrequently attend religious worship, do not belong to a church or similar religious society, and who have not made a formal profession of faith in a particular creed, to have religious weddings or funerals, or (among Christians) to have their children baptised.[1]


1 Definition

1.1 Historical development 1.2 Problems and critique

2 Chinese folk religion 3 Folk Christianity 4 Folk Islam 5 Folk Hinduism 6 Folk Judaism 7 In sociology 8 See also 9 References

9.1 Sources

10 Further reading 11 External links

Definition[edit] In The Concise Oxford Dictionary of World Religions, John Bowker characterized "folk religion" as either "religion which occurs in small, local communities which does not adhere to the norms of large systems" or "the appropriation of religious beliefs and practices at a popular level."[2] Don Yoder argued that there were five separate ways of defining folk religion.[3] The first was a perspective rooted in a cultural evolutionary framework which understood folk religion as representing the survivals of older forms of religion; in this, it would constitute "the survivals, in an official religious context, of beliefs and behavior inherited from earlier stages of the culture's development".[3] This definition would view folk religion in Catholic Europe as the survivals of pre-Christian religion and the folk religion in Protestant Europe as the survivals of Medieval Catholicism.[3] The second definition identified by Yoder was the view that folk religion represented the mixture of an official religion with forms of ethnic religion; this was employed to explain the place of folk religion in the syncretic belief systems of the Americas, where Christianity
had blended with the religions of indigenous American and African communities.[4] Yoder's third definition was that often employed within folkloristics, which held that folk religion was "the interaction of belief, ritual, custom, and mythology in traditional societies", representing that which was often pejoratively characterised as superstition.[5] The fourth definition provided by Yoder stated that folk religion represented the "folk interpretation and expression of religion". Noting that this definition would not encompass beliefs that were largely unconnected from organised religion, such as in witchcraft, he therefore altered this definition by including the concept of "folk religiosity", thereby defining folk religion as "the deposit in culture of folk religiosity, the full range of folk attitudes to religion".[6] His fifth and final definition represented a "practical working definition" that combined elements from these various other definitions. Thus, he summarized folk religion as "the totality of all those views and practices of religion that exist among the people apart from and alongside the strictly theological and liturgical forms of the official religion".[7] Yoder described "folk religion" as existing "in a complex society in relation to and in tension with the organized religion(s) of that society. Its relatively unorganized character differentiates it from organized religion".[8] Alternately, the sociologist of religion Matthias Zic Varul defined "folk religion" as "the relatively un-reflected aspect of ordinary practices and beliefs that are oriented towards, or productive of, something beyond the immediate here-and-now: everyday transcendence".[9] Historical development[edit] In Europe the study of "folk religion" emerged from the study of religiöse Volkskund, a German term which was used in reference to "the religious dimension of folk-culture, or the folk-cultural dimension of religion".[10] This term was first employed by a German Lutheran preacher, Paul Drews, in a 1901 article that he published which was titled "Religiöse Volkskunde, eine Aufgabe der praktischen Theologie". This article was designed to be read by young Lutheran preachers leaving the seminary, to equip them for the popular variants of Lutheranism
that they would encounter among their congregations and which would differ from the official, doctrinal Lutheranism
that they had been accustomed to.[11] Although developing within a religious environment, the term came to be adopted by German academics in the field of folkloristics.[12] During the 1920s and 1930s, theoretical studies of religiöse Volkskund had been produced by the folklorists Josef Weigert, Werner Boette, and Max Rumpf, all of whom had focused on religiosity within German peasant communities.[12] Over the coming decades, Georg Schreiber established an Institut für religiöse Volkskund in Munich
while a similar department was established in Salzburg
by Hanns Koren.[13] Other prominent academics involved in the study of the phenomenon were Heinrich Schauert and Rudolf Kriss, the latter of whom collected one of the largest collections of folk-religious art and material culture in Europe, later housed in Munich's Bayerisches Nationalmuseum.[13] Throughout the 20th century, many studies were made of folk religion in Europe, paying particular attention to such subjects as pilgrimage and the use of shrines.[12] In the Americas, the study of folk religion developed among cultural anthropologists studying the syncretistic cultures of the Caribbean and Latin America.[14] The pioneer in this field was Redfield, whose 1930 book Tepoztlán: A Mexican Village contrasted and examined the relationship between "folk religion" and "official religion" in a peasant community.[14] Yoder later noted that although the earliest known usage of the term "folk religion" in the English language was unknown, it probably developed as a translation of the German Volksreligion.[14] One of the earliest prominent usages of the term was in the title of Joshua Trachtenberg's 1939 work Jewish Magic and Superstition: A Study in Folk Religion.[14] The term also gained increasing usage within the academic field of comparative religion, appearing in the titles of Ichiro Hori's Folk Religion
in Japan, Martin Nilsson's Greek Folk Religion, and Charles Leslie's reader, the Anthropology
of Folk Religion.[14] Courses on the study of folk religion came to be taught at various universities in the United States, such as John Messenger's at Indiana University
Indiana University
and Don Yoder's at the University of Pennsylvania.[14] Although the subject of folk religion fell within the remit of scholars operating in both folkloristics and religious studies, by 1974 Yoder noted that U.S.-based academics in the latter continued to largely ignore it, instead focusing on the study of theology and institutionalised religion; he contrasted this with the situation in Europe, where historians of religion had devoted much time to studying folk religiosity.[15] He also lamented that many U.S.-based folklorists also neglected the subject of religion because it did not fit within the standard genre-based system for cataloguing folklore.[16] The term "folk religion" came to be increasingly rejected in the 1990s and 2000s by scholars seeking more precise terminology.[17] Problems and critique[edit] Yoder noted that one problem with the use of the term "folk religion" was that it did not fit into the work of those scholars who used the term "religion" in reference solely to organized religion.[18] He highlighted the example of the prominent sociologist of religion Émile Durkheim, who insisted that "religion" was organized in order to contrast it with "magic".[18] Yoder noted that scholars adopting these perspectives often preferred the term "folk belief" over "folk religion".[18] A second problem with the use of "folk religion" that Yoder highlighted was that some scholars, particularly those operating in the sociology of religion, used the term as a synonym for ethnic religion (which is alternately known as national religion or tribal religion), meaning a religion closely tied to a particular ethnic or national group and is thus contrasted with a "universal religion" which cuts across ethnic and national boundaries.[19] Among the scholars to have adopted this use of terminology are E. Wilbur Bock.[20] The folklorist Leonard Norman Primiano argued that the use of "folk religion", as well as related terms like "popular religion" and "unofficial religion", by scholars, does "an extreme disservice" to the forms of religiosity that scholarship is examining, because – in his opinion – such terms are "residualistic, [and] derogatory".[21] He argued that using such terminology implies that there is "a pure element" to religion "which is in some way transformed, even contaminated, by its exposure to human communities".[22] As a corrective, he suggested that scholars use "vernacular religion" as an alternative.[23] Defining this term, Primiano stated that "vernacular religion" is, "by definition, religion as it is lived: as human beings encounter, understand, interpret, and practice it. Since religion inherently involves interpretation, it is impossible for the religion of an individual not to be vernacular".[24] Kapaló was critical of this approach, deeming it "mistaken" and arguing that switching from "folk religion" to "vernacular religion" results in the scholar "picking up a different selection of things from the world".[25] He cautioned that both terms were "ideological and semantic load[ed]" and warned scholars to pay attention to the associations that each word had.[26] Chinese folk religion[edit] Chinese folk religion
Chinese folk religion
or Shenism[27][28][29] are labels used to describe the collection of ethnic religious traditions which have historically comprised the predominant belief system in China
and among Han Chinese
Han Chinese
ethnic groups up to the present day. Shenism describes Chinese mythology
Chinese mythology
and includes the worship of shen (spirit, god, awareness, consciousness) which can be nature deities, Taizu or clan deities, city gods, national deities, culture heroes and demigods, dragons and ancestors. "Shenism" as a term was first published by AJA Elliot in 1955.[30] Chinese folk religion
Chinese folk religion
is sometimes categorized with Taoism, since over the centuries institutional Taoism
has been attempting to assimilate or administrate local religions. More accurately, Taoism
can be defined as a branch of Shenism, since it sprang out of folk religion and Chinese philosophy. Chinese folk religion
Chinese folk religion
is sometimes seen as a constituent part of Chinese traditional religion, but more often, the two are regarded as synonymous. With around 454 million adherents, or about 6.6% of the world population,[31] Chinese folk religion
Chinese folk religion
is one of the major religious traditions in the world. In China
more than 30% of the population adheres to Shenism or Taoism.[32] Despite being heavily suppressed during the last two centuries, from the Taiping Rebellion
Taiping Rebellion
to the Cultural Revolution, it is currently experiencing a modern revival in both Mainland China
and Taiwan.[33][34] Various forms have received support by the Government of the People's Republic of China, such as Mazuism in Southern China (officially about 160 million Chinese are Mazuists),[35] Huangdi worship,[36][37] Black Dragon worship in Shaanxi,[38][39][40] and Cai Shen worship.[41] Folk Christianity[edit] Further information: Christian mythology, Folk Catholicism, and Folk Orthodoxy

Botánicas such as this one in Jamaica Plain, Massachusetts, USA, sell religious goods such as statues of saints and candles decorated with prayers alongside folk medicine and amulets.

Folk Christianity
is defined differently by various scholars. Definitions include "the Christianity
practiced by a conquered people",[42] Christianity
as most people live it – a term used to "overcome the division of beliefs into Orthodox and unorthodox",[43] Christianity
as impacted by superstition as practiced by certain geographical Christian groups,[44] and Christianity
defined "in cultural terms without reference to the theologies and histories."[45] Folk Islam[edit] Further information: Islamic mythology, Druze, Alevi, Alawi, Kebatinan, Abangan, and Adat Folk Islam
is an umbrella term used to collectively describe forms of Islam
that incorporate native folk beliefs and practices.[46] Folk Islam
has been described as the Islam
of the "urban poor, country people, and tribes",[47] in contrast to orthodox or "High" Islam (Gellner, 1992)[48] Sufism
and Sufi concepts are often integrated into Folk Islam. Various practices and beliefs have been identified with the concept of "folk Islam". They include the following:

belief in traditional magic systems and ecstatic rituals[49][50] the use of shrines and amulets[51] veneration of saints[52][53] incorporation of animistic beliefs[54]

Folk Hinduism[edit]

This section needs expansion. You can help by adding to it. (February 2018)

The Hindu epics and puranas contributed to the foundation of Folk Hinduism.[55] Folk Judaism[edit] In one of the first major academic works on the subject, titled Jewish Magic and Superstition: A Study in Folk Religion, Joshua Trachtenberg provided a definition of Jewish folk religion as consisting of ideas and practices that whilst not meeting with the approval of religious leaders enjoyed wide popularity such that they must be included in what he termed the field of religion.[56] This included beliefs in demons, angels and magical practices. Later studies have emphasized the significance of the destruction of the Temple in Jerusalem
Temple in Jerusalem
to the many Jewish folk customs linked to mourning and in particular to the belief in hibbut ha-qever (torture of the grave) a belief that the dead are tortured in their grave for three days after burial by demons until they remember their names. This idea began with early eschatalogical aggadah and was then further developed by the kabbalists.[57] Raphael Patai has been acknowledged as one of the first to utilize anthropology to study Jewish folk religion.[58] In particular he has drawn attention to the important role of the female divine element,[59] which he sees in the goddess Asherah, the Shekhinah, the Matronit, and Lilith.[60] Writer Stephen Sharot has stated that Jewish popular religion in common with other forms of folk religion, has a focus on the magical, or thaumaturgical, i.e. it is used to assist in protecting the individual from sickness, and misfortune. He emphasizes that while Rabbinical Judaism
dealt with Jewish ritual, and halakah, magicians helped people in everyday life. He points to the example of a relatively professionalised type of magician being the ba'al shem of Poland, who beginning in the 16th century thrived with the popularity of practical kabbalah in the 18th century. These ba'al shem promised to use their knowledge of the names of god, and the angels, along with exorcism, chiromancy, and herbal medicine to bring harm to enemies, and success in areas of social life such as marriage, and childbirth.[61] Charles Liebman has written that the essence of the folk religion of American Jews is their social ties to one another, illustrated by the finding that religious practices that would prevent social integration such as a strict interpretation of dietary laws, and the Sabbath have been abandoned, whilst the few practices that are followed, such as the Passover seder, social rites of passage, and the High Holy Days are ones that strengthen Jewish family and community integration.[62] Liebman described the rituals and beliefs of contemporary Jewish folk religion in his works, The Ambivalent American Jew (1973) and American Jewry: Identity and Affiliation. In sociology[edit] In sociology, folk religion is often contrasted with elite religion. Folk religion
Folk religion
is defined as the beliefs, practices, rituals and symbols originating from sources other than the religion's leadership. Folk religion
Folk religion
in many instances is tolerated by the religion's leadership, although they may consider it an error.[63] A similar concept is lived religion, the study of religion as practiced by believers. See also[edit]

Mythology portal Spirituality
portal Religion
portal Philosophy portal

Appalachian Granny Magic Civil religion Cunning folk Ethnic
religion Ethnoreligious group Folk Catholicism Folk medicine Folk saint Gavari Magic and religion Perceptions of religious imagery in natural phenomena Popular piety Pre-Christian Alpine traditions Prehistoric religion Shamanism Syncretism Thunderstone (folklore) Veneration of the dead Witch doctor


^ a b Bowman, Marion (2004). "Chapter 1: Phenomenology, Fieldwork, and Folk Religion". In Sutcliffe, Steven. Religion: empirical studies. Ashgate Publishing, Ltd. pp. 3–4. ISBN 0-7546-4158-9.  ^ Bowker 2003. ^ a b c Yoder 1974, p. 12. ^ Yoder 1974, pp. 12–13. ^ Yoder 1974, p. 13. ^ Yoder 1974, pp. 13–14. ^ Yoder 1974, p. 14. ^ Yoder 1974, p. 11. ^ Varul 2015, p. 449. ^ Yoder 1974, p. 2. ^ Yoder 1974, pp. 2–3. ^ a b c Yoder 1974, p. 3. ^ a b Yoder 1974, pp. 3–4. ^ a b c d e f Yoder 1974, p. 5. ^ Yoder 1974, p. 6. ^ Yoder 1974, p. 9. ^ Kapaló 2013, p. 4. ^ a b c Yoder 1974, p. 10. ^ Yoder 1974, pp. 10–11. ^ Bock 1966, p. 204. ^ Primiano 1995, p. 38. ^ Primiano 1995, p. 39. ^ Primiano 1995, pp. 41–42. ^ Primiano 1995, p. 44. ^ Kapaló 2013, p. 9. ^ Kapaló 2013, pp. 15–16. ^ Reinventing Chinese Syncretic Religion: Shenism. Google. 2007-02-23. ISBN 9789812308658. Retrieved 2011-11-20.  ^ "How we came to 'pai shen'". Straits times. 2009-09-07. Archived from the original on 2011-12-07. Retrieved 2011-11-20.  ^ Religious Diversity in Singapore. Google. 2001-09-11. ISBN 9789812307545. Retrieved 2011-11-20.  ^ High beam . ^ "Religion", Encyclopædia Britannica, 2011 . ^ "Chinese Folk Religion
Adherents by Country". Charts bin. 2009-09-16. Retrieved 2011-11-20.  ^ "Roundtable before the Congressional-Executive Commission on China" (PDF). Retrieved 2011-11-20.  ^ "The Upsurge of Religion
in China" (PDF). Retrieved 2011-11-20.  ^ "China's Leaders Harness Folk Religion
For Their Aims". Npr.org. 2010-07-23. Retrieved 2011-11-20.  ^ "Over 10,000 Chinese Worship
Huangdi in Henan". China.org.cn. 2006-04-01. Retrieved 2011-11-20.  ^ Compatriots across the strait honor their ancestry Archived 2010-07-20 at the Wayback Machine. ^ "Return to folk religions brings about renewal in rural China". Wwrn.org. 2001-09-14. Retrieved 2011-11-20.  ^ The Policy of Legitimation and the Revival of Popular Religion
in Shaanbei, North-Central China ^ Miraculous response: doing popular religion in contemporary China. Books.google.it. 2008-07-21. ISBN 9780804767651. Retrieved 2011-11-20.  ^ "苍南金乡玄坛庙成华夏第八财神庙". Blog.voc.com.cn. Retrieved 2011-11-20.  ^ Brown, Peter Robert Lamont (2003). The rise of Western Christendom. Wiley-Blackwell, 2003. ISBN 0-631-22138-7, p. 341. Last accessed July 2009. ^ Rock, Stella (2007). Popular religion in Russia. Routledge ISBN 0-415-31771-1, p. 11. Last accessed July 2009. ^ Snape, Michael Francis (2003). The Church of England in industrialising society. Boydell Press, ISBN 1-84383-014-0, p. 45. Last accessed July 2009 ^ Corduan, Winfried (1998). Neighboring faiths: a Christian introduction to world religions. InterVarsity Press, ISBN 0-8308-1524-4, p. 37. Last accessed July 2009. ^ Cook, Chris (2009). Spirituality
and Psychiatry. RCPsych Publications. p. 242. ISBN 978-1-904671-71-8.  ^ Ridgeon, Lloyd (2003). Major World Religions: From Their Origins To The Present. Routledge. p. 280. ISBN 978-0-415-29796-7.  ^ Malešević, Siniša; et al. (2007). Ernest Gellner and Contemporary Social Thought. Cambridge University Press. p. 189. ISBN 978-0-521-70941-5.  ^ Masud, Muhammad Khalid; et al. (2009). Islam
and Modernity: Key Issues and Debates. Edinburgh University Press. p. 138. ISBN 978-0-7486-3793-5.  ^ Makris, JP (2006). Islam
in the Middle East: A Living Tradition. Wiley-Blackwell. p. 49. ISBN 978-1-4051-1603-9.  ^ Chelkowski, Peter J; et al. (1988). Ideology and Power in the Middle East: Studies in Honor of George Lenczowski. Duke University Press. p. 286. ISBN 978-0-8223-0781-5.  ^ Hinde, Robert (2009). Why Gods Persist: A Scientific Approach to Religion. Routledge. p. 99. ISBN 978-0-415-49761-9.  ^ Hefner, Robert W; et al. (1997). Islam
In an Era of Nation-States: Politics and Religious Renewal in Muslim Southeast Asia. University of Hawaii Press. p. 20. ISBN 978-0-8248-1957-6.  ^ Khan, IK (2006). Islam
in Modern Asia. MD Publications. p. 281. ISBN 978-81-7533-094-8.  ^ Collier's encyclopedia – Volume 10 of Collier's Encyclopedia: With Bibliography and 'Index. 1957. p. 68.  ^ Jewish Magic and Superstition: A Study in Folk Religion, Joshua Trachtenberg, 1939, Forgotten Books, Preface, pg xxvii ^ The Oxford Dictionary of the Jewish Religion, Edited by Adele Berlin, Oxford University Press, 2011, pg 344, ^ Fields of Offerings: Studies in Honor of Raphael Patai, by Victor D. Sanua, pg 28 ^ Fields of Offerings: Studies in Honor of Raphael Patai, by Victor D. Sanua, Fairleigh Dickinson Univ Press, 1983, pg 27 ^ Fields of Offerings: Studies in Honor of Raphael Patai, by Victor D. Sanua, Fairleigh Dickinson Univ Press, 1983, pg 2 ^ Comparative Perspectives on Judaisms and Jewish Identities, By Stephen Sharot, Wayne State University Press, 2011, pg 58 ^ Comparative Perspectives on Judaisms and Jewish Identities, By Stephen Sharot, Wayne State University Press, 2011, pg 152 ^ Leibman, Charles. "The Religion
of the American Jew". The Ambivalent American Jew. Jewish Publication Society. 1975.


Bock, E. Wilbur (1966). "Symbols in Conflict: Official versus Folk Religion". Journal for the Scientific Study of Religion. 5 (2): 204–212. doi:10.2307/1384846. JSTOR 1384846. 

Bowker, John (2003) [2000]. "Folk religion". The Concise Oxford Dictionary of World Religions. Oxford University Press. ISBN 9780191727221. 

Kapaló, James A. (2013). "Folk Religion
in Discourse and Practice". Journal of Ethnology
and Folkloristics. 1 (1): 3–18. 

Primiano, Leonard Norman (1995). "Vernacular Religion
and the Search for Method in Religious Folklife". Western Folklore. 54 (1): 37–56. doi:10.2307/1499910. JSTOR 1499910. 

Varul, Matthias Zick (2015). "Consumerism as Folk Religion: Transcendence, Probation and Dissatisfaction with Capitalism". Studies in Christian Ethics. 28 (4): 447 –460. doi:10.1177/0953946814565984. 

Yoder, Don (1974). "Toward a Definition of Folk Religion". Western Folklore. 33 (1): 1–15. doi:10.2307/1498248. JSTOR 1498248. 

Further reading[edit]

Allen, Catherine. The Hold Life Has: Coca and Cultural Identity in an Andean Community. Washington: Smithsonian Institution Press, 1989; second edition, 2002. Badone, Ellen, ed. Religious Orthodoxy
and Popular Faith
in European Society. Princeton: Princeton University Press, 1990. Bastide, Roger. The African Religions of Brazil: Toward a Sociology
of the Interpenetration of Civilizations. Trans. by Helen Sebba. Baltimore: Johns Hopkins University Press, 1978. Blackburn, Stuart H. Death and Deification: Folk Cults in Hinduism, History of Religions (1985). Brintnal, Douglas. Revolt against the Dead: The Modernization of a Mayan Community in the Highlands of Guatemala. New York: Gordon and Breach, 1979. Christian, William A., Jr. Apparitions in Late Medieval and Renaissance Spain. Princeton: Princeton University Press, 1981. Gellner, David N. Hinduism. None, one or many?, Social Anthropology (2004), 12: 367–371 Cambridge University* Johnson, Paul Christopher. Secrets, Gossip, and Gods: The Transformation of Brazilian Candomblé. Oxford: Oxford University Press, 2002. Gorshunova, Olga V. (2008). Svjashennye derevja Khodzhi Barora…, ( Sacred Trees of Khodzhi Baror: Phytolatry and the Cult of Female Deity in Central Asia) in Etnoragraficheskoe Obozrenie, № 1, pp. 71–82. ISSN 0869-5415. (in Russian). Nepstad, Sharon Erickson (1996). "Popular Religion, Protest, and Revolt: The Emergence of Political Insurgency in the Nicaraguan and Salvadoran Churches of the 1960s–80s". In Smith, Christian. Disruptive Religion: The Force of Faith
in Social Movement Activism. New York: Routledge. pp. 105–124. ISBN 0-415-91405-1.  Nash, June (1996). "Religious Rituals of Resistance and Class Consciousness
in Bolivian Tin-Mining Communities". In Smith, Christian. Disruptive Religion: The Force of Faith
in Social Movement Activism. New York: Routledge. pp. 87–104. ISBN 0-415-91405-1.  Nutini, Hugo. Ritual
Kinship: Ideological and Structural Integration of the Compadrazgo System in Rural Tlaxcala. Princeton: Princeton University Press, 1984. Nutini, Hugo. Todos Santos in Rural Tlaxcala: A Syncretic, Expressive, and Symbolic Analysis of the Cult of the Dead. Princeton: Princeton University Press, 1988. Panchenko, Aleksandr. ‘Popular Orthodoxy’ and identity in Soviet and post-Soviet Russia, Soviet and Post-Soviet Identities. Ed. by Mark Bassin and Catriona Kelly. Cambridge, 2012, pp. 321–340 Sinha, Vineeta. Problematizing Received Categories: Revisiting ‘Folk Hinduism’ and ‘Sanskritization’, Current Sociology, Vol. 54, No. 1, 98–111 (2006) Sinha, Vineeta. Persistence of ‘Folk Hinduism’ in Malaysia and Singapore, Australian Religion
Studies Review Vol. 18 No. 2 (Nov 2005):211–234 Stuart H. Blackburn, Inside the Drama-House: Rama Stories and Shadow Puppets in South India, UCP (1996), ch. 3: " Ambivalent Accommodations: Bhakti and Folk Hinduism". Taylor, Lawrence J. Occasions of Faith: An Anthropology
of Irish Catholics. Philadelphia: University of Pennsylvania
University of Pennsylvania
Press, 1995. Thomas, Keith (1971). Religion
and the Decline of Magic. Studies in popular beliefs in sixteenth and seventeenth century England. London: Weidenfeld and Nicholson. ISBN 0-297-00220-1. 

External links[edit]

Folk Christianity
in the Philippines "Myths over Miami": an account of the folk religion of children living in homeless shelters in Miami, circa 1997.

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Clan Ethnic

Ethnolinguistic group Ethnoreligious group

Indigenous peoples Ingroups and outgroups Meta-ethnicity Metroethnicity Minority group Monoethnicity Nation Nationality Panethnicity Polyethnicity Population Race Symbolic ethnicity Tribe


Anthropology Ethnic
studies Ethnoarchaeology Ethnobiology

Ethnobotany Ethnozoology Ethnoecology

Ethnocinema Ethnogeology Ethnography

Autoethnography Clinical Critical Cyber- Netnography Online Person-centered Salvage Transidioethnography Video

Ethnohistory Ethnolinguistics Ethnology Ethnomathematics Ethnomethodology Ethnomuseology Ethnomusicology Ethnophilosophy Ethnopoetics Ethnoscience Ethnosemiotics Ethnotaxonomy

Groups by region


Arab League


Indigenous Canada Mexico United States Central America South America


Central Asia East Asia Northern Asia South Asia Southeast Asia West Asia



Europe Oceania

Indigenous European

Identity and ethnogenesis

Cross-race effect Cultural assimilation Cultural identity Demonym Development Endonym Ethnic
flag Ethnic
option Ethnic
origin Ethnic
religion Ethnicity in census Ethnofiction Ethnonym Folk religion Historical Imagined community Kinship Legendary progenitor Lineage-bonded society Mythomoteur Mores Nation-building Nation state National language National myth Origin myth Pantribal sodality Tribal name Tribalism Urheimat

Multiethnic society

Consociationalism Diaspora politics Dominant minority Ethnic
democracy Ethnic
enclave Ethnic
interest group Ethnic
majority Ethnic
media Ethnic
pornography Ethnic
theme park Ethnoburb Ethnocracy Indigenous rights Middleman minority Minority rights Model minority Multinational state

Ideology and ethnic conflict

bioweapon Ethnic
cleansing Ethnic
hatred Ethnic
joke Ethnic
nationalism Ethnic
nepotism Ethnic
penalty Ethnic
slur Ethnic
stereotype Ethnic
violence Ethnocentrism Ethnocide Ethnosymbolism Indigenism Separatist movements Xenophobia

Authority control

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