University of the West of England

MODULE SPECIFICATION

(Revised November 2002)

Code: UPSNMN-30-2 Title: Magic, Mystery and Modernity Version: 3

Level: 2 UWE credit rating: 30 ECTS credit rating: 15

Module type: Project

Owning Faculty: SSH Field: Sociology

Valid from: September 2008 Discontinued from:

Contributes towards: Awards up to BA/BSc (Hons)

Pre-requisites: None

Co-requisites:

Excluded combinations:

Learning outcomes:

1. Demonstrate a familiarity with principle forms and key concepts of magical practice and theory (Component B).

2. Demonstrate an understanding of the interface between changing magical philosophies and social scientific theories, particularly explanations of social change, globalization, and epistemic shifts between premodern, modern and postmodern cultures (Component B).

3. Develop a critical knowledge of magical practices and occult philosophies in their historical, cultural and social contexts – in particular the continuing influence of premodern sorcery and indigenous, tribal knowledges on postmodern magics within, for some, a ‘post-traditional’ or detraditionalized world (Component B).

4. Demonstrate the ability to apply social scientific thinking to simple, experiential studies in ritual, including concepts of sacred time, space and place (Component B).

5. Develop critical thinking and methodological concepts about magical practices that both build on and transcend the confines of traditional social scientific forms of research and analysis (Component B).

6. Demonstrate an ability to research a project independently on a particular aspect of magical practice or theory (Component B).

Syllabus Outline:

1. An introduction to social scientific and practice-based definitions of ‘magic’, including anthropological definitions (for example, Tylor, Frazer, Tambiah, Malinowski, Kapferer) through to insiders’ conceptualisations (for example, Crowley, Starhawk, Hine). In particular, the continuing importance of magic and mysticism in modernity will be considered through the lenses of Weber’s sociology of disenchantment and Giddens’ post-traditional society.

2. Theoretical perspectives on magic from sociology, anthropology and psychodynamic schools will briefly be introduced, compared and contrasted; for example, the early intellectualist approaches of Spencer and Tylor; the emotionalism of Marett and Malinowski; phenomenology (Otto, Eliade); structural-functionalism (Durkheim, Radcliffe-Brown, Evans-Pritchard); symbolic approaches (Levy-Bruhl, Douglas, Turner) and the psychodynamic theories of Freud and Jung.

3. The major dynamics of magical and occult practices will considered in their historical and social contexts, particularly in relation to the rise of (post)modern society, from indigenous shamanisms and traditional forms of witchcraft through to postmodern forms of shamanism such as Chaos magic and techno-shamanism. In particular the relationship between magic, science and the Enlightenment (for example, Eilberg-Schwartz) will be considered, as will important anthropological mentalities debate, concerning the notion of the ‘primitive mind’, magic, and rationality (Tylor, Levy-Bruhl, Frazer, Douglas, Tambiah).

4. With this output in mind, major magical ‘traditions’ and practices will be outlined, compared and contrasted - the contemporary legacies of premodern alchemy, kabbalism and hermetic philosophy through to modern ritual magics (Crowley, Spare), the New Age (Hanegraaf, Heelas, Lyon, York), neo-paganism - wicca, druidry, neo-shamanism, goddess spirituality, heathenism, left-hand path magick – and contemporary satanism (Harvey, Woodman, Le Fontaine, La Vey).

5. The relationship between magic and ritual will be explored with reference to pagan ritual practices. In particular the temporal (seasonal cycles of celebration) and spatial aspects (sacred space, for example stone circles) of ritual will be considered (Adam, Harvey, Hetherington, Turner). The continuing importance of ritual in ‘post-traditional’ cultures will be considered.

6. Debates around the sociology of tradition will be explored when thinking about the future of magic in an increasingly scientized society, particularly the work of Hobsbawm, Gross and Latour. The question will be posed, why in Giddens’ globalized and post-traditional society is magic not only growing in popularity but is seemingly creating and plundering an ever greater plurality of traditions.

Teaching and learning methods:

There will be a combination of formal lectures and seminars punctuated by workshop-type seminars. In traditional seminars students will be expected to demonstrate a familiarity with information presented in the lectures and guided reading sources and the ability to present this information orally and visually. Workshops will focus on the analysis of particular ‘magical traditions’ highlighted in lectures with an emphasis on small group discussion, participation and experiential work. Course materials will be made available electronically as well as in more traditional forms. Students will be encouraged participate in discussion of materials using the intranet conferencing system.

Assessment will be conducted by the production of a portfolio of 2 x 3000 word assignments.

Indicative sources:

Adler, M. (1986) Drawing Down the Moon. Boston: Beacon.

Albanese, C. (1990) Nature Religion in America: From the Algonkian Indians to the New Age.

Chicago: University of Chicago Press.

Ankarloo, B and Clark, S. (1999) (eds.) The Athlone History of Witchcraft and Magic in Europe:

Volume 6, The Twentieth Century. London: The Athlone Press.

Beth, R. (1990) Hedge Witch. London: Robert Hale.

Bowie, F. (2000) The Anthropology of Religion. Oxford: Blackwell.

Carr-Gomm, P. (1996) (ed.) The Druid Renaissance. London: Thorsons.

Crowley, A. (1976) Magick in Theory and Practice. New York: Dover.

Crowley, V. (1995) Phoenix From The Flame: Living As A Pagan In The 21st Century. London:

Thorsons.

Cunningham, G (1999) Religion & Magic: Approaches & Theories. Edinburgh: Edinburgh

University Press.

Davis, E. (1999) Techgnosis: Myth, magic + mysticism in the age of information. London:

Serpent’s Tail.

Duerr, H-P. (1985) Dreamtime. Oxford: Basil Blackwell.

Durkheim, E. (1976) The Elementary Forms of the Religious Life. London: George Allen & Unwin.

Eilberg-Schwartz, H. (1989) “Witches of the West: Neopaganism and Goddess Worship as

Enlightenment Religions”, Journal of Feminist Studies in Religion, 5(1): 77-95.

Evans-Pritchard, E.E. (1976) [1937] Witchcraft, Oracles and Magic among the Azande. Oxford:

Clarendon: Press.

Faber, M.D. (1993) Modern Witchcraft and Psychoanalysis. Rutherford, NJ.: Fairleigh-Dickinson.

Faivre, A. and Needleman, J. (1992) (eds.) Modern Esoteric Spirituality. London: SCM.

Farrar, J. and Farrar, S (1981) Eight Sabbats for Witches. London: Robert Hale.

Favret-Saada, J. (1980) Deadly Words: Witchcraft in the Bocage. Cambridge: Cambridge

University Press.

Frazer, J.G. (1990) The Golden Bough. London Macmillan.

Greenwood, S. (2000) Magic, Witchcraft and the Otherworld: An Anthropology. London: Berg.

Harner, M. (1990) [1980] The Way of the Shaman. San Francisco, Ca.: HarperSanFrancisco.

Harvey, G. (1995) “Satanism in Contemporary Britain”, Journal of Contemporary Religion, 10:

353-66.

(1997) Listening People, Speaking Earth. London: Thorsons.

Harvey, G. and Hardman, C. (1996) (eds.) Paganism Today. London: Thorsons.

Heelas, P. (1996) The New Age Movement. Oxford: Blackwell.

Heelas, P., Lash, S. and Morris, P. (eds.) (1996) Detraditionalization. Oxford: Blackwell.

Hine, P. (1999) Prime Chaos: Adventures in Chaos Magic. Tempe, Az.: New Falcon.

Horton, R. (1994) Patterns of Thought in Africa and the West. Cambridge: Cambridge University

Jones, P. and Pennick, N. (1995) A History of Pagan Europe. London: Routledge.Jung, C.G. (1953) Psychology and Alchemy. London: Routledge & Kegan Paul.

Kapferer, B. (1997) The Feast of the Sorcerers. Cambridge: Cambridge University Press.

Latour, B. (1993) We Have Never Been Modern. Cambridge, Mass.: Harvard

University Press.

Lewis, J.R. (ed.) (1996) Magical Religion and Modern Witchcraft. Albany, NY: SUNY Press.

Luhrmann, T.M. (1989) Persuasions of the Witch’s Craft: Ritual Magic in Contemporary England.

Oxford: Blackwell.

Macfarlane, A. (1970) Witchcraft in Tudor and Stuart England: A regional and comparative study.

London: Routledge & Kegan Paul.

Noel, D.C. (1997) The Soul of Shamanism: Western Fantasies, Imaginal Realities. New York:

Continuum.

Pearson, J., Roberts, R.H. and Samuel, G. (eds.) (1998) Nature Religion Today. Edinburgh:

Edinburgh University Press.

Starhawk (1989) The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. San

Francisco, Ca.: HarperSanFrancisco.

Tambiah, S.J. (1991) Magic, Science, Religion and the Scope of Rationality. Cambridge:

Cambridge University Press.

Thomas, K. (1971) Religion and the Decline of Magic. Harmondsworth: Penguin.

Tiryakian, E. (1974) (ed.) On the Margin of the Visible. New York: John Wiley & Sons.

Turner, V. (1969) The Ritual Process. London: Routledge & Kegan Paul.

Vitebsky, P. (1995) The Shaman. London: DBP/Macmillan

York, M (1995) The Emerging Network: A Sociology of the New Age and Neo-Pagan Networks.

Lanham: Rowman & Littlefield

Assessment

Weighting between components A and B (standard modules only) A: 100% B: N/A

ATTEMPT 1

First Assessment Opportunity

Component A

Description of each element Element weighting

1. 3000 word Assignment 50%

2. 3000 word assignment 50%

[submitted together as a portfolio]

Component B

Description of each element Element weighting

N/A

Second Assessment Opportunity (further attendance at taught classes is not required)

Component A

Description of each element Element weighting

1. 3000 word Assignment 50%

2. 3000 word assignment 50%

[submitted together as a portfolio]

Component B

Description of each element Element weighting

N/A

SECOND (OR SUBSEQUENT) ATTEMPT: Attendance at taught classes is not required.

Specification confirmed by …………………………………………………Date ……………………………

(Associate Dean/Programme Director)

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