BOOK of ABSTRACTS XXTh WORld COngReSS InTeRnATIOnAl ...

At the same time, however, arguments and ideas were
not only simply applied, but also reshaped for their new
discursive environments and used in new functions in
domestic debates. Special characteristics of the field in
this period were therefore a limited institutionalization
of the discipline, but also an overlapping and strong
mutual influences with the general public discourses on
religion as well as with the religious field itself.
Miczek, Nadja – University of Heidelberg, Germany
neW age – neW tHeory? discussing modern
field/discourse tHeories and selected
narratological concePts
In my paper I will present the main results of my PhD
thesis, a qualitative study of 12 men and women
describing themselves as belonging to the New Age and
the Christian field. In narrative interviews they were
asked about their religious biography and their usage of
rituals and modern mass media. Because previous
theories used in Religious Studies often failed to provide
a framework for the explanation of the dynamic
religiosity found among these people, I combined
(post-)modern field and discourse theories (Bourdieu,
Keller, Laclau) with contemporary narratology
discussions. The application of this approach will be
demonstrated on two examples: first, on the narrative
construction of the categories “religion”, “spirituality”
and “esotericism” (in Germany commonly used for
“New Age”); secondly, on the dynamic development of
healing rituals (Reiki) in relation to both the
construction of religious identity and other fields like
media and economics. The analysis of both examples
points to the fact that we are in need of theoretical
approaches which can handle complex religious fields.
Therefore approaches that have been borrowed from
Cultural Studies and Sociology can be seen as helpful
analytic and theoretic tools also in Religious Studies. But
further on, we will also have to draw our attention to
diachronic perspectives: How can religious
historiography be written when we are dealing with
more ore less dynamic religious fields which have no
clearly definable borders? In concluding remarks this
issue will be addressed by introducing some topics from
recent narratology discussions.
Miczek, Nadja – University of Heidelberg, Germany
WHo is dr. usui? medial traces of tHe
legendary founder of reiki
In nearly all Western countries the ritual practice of
Reiki is by now well known not only within ‘New Age’
circles but as an alternative healing method also in
hospitals, by nurses and even veterinarians. Nevertheless
its popularity the origins of Reiki still lay in the realm of
mythological and hagiographical construction and only
few scholars of Religious Studies have yet picked up the
traces of Dr. Mikao Usui, the legendary founder of
Reiki. The construction of his biography can nowadays
be followed through various media; books and the
internet as the most important sources. In this paper the
author will follow some of Dr. Usuis medial footprints
providing a synoptic overview on different versions of
his biography which can be found both in standard
Reiki teaching books and on personal homepages of
Reiki healers. It will be discussed to which extent the
reception of a certain Usui-Narrative depends on the
religious orientation of its provider. Additionally the
focus will be drawn on the media itself: in what way
does the growing media network form the reception,
transformation and innovation of the Usui-Narrative?
To answer this question current theories from media
studies and from narratology will be discussed as
concluding remarks.
Mikaelsson, Lisbeth – University of Bergen, Norway
Lisbeth.Mikaelsson@ahkr.uib.no
tHe sPirit of neW age caPitalism
In The Protestant Ethic and the Rise of Capitalism
(1905) Max Weber proposed that the Puritan ideals of
hard work, moral discipline, and frugality were
determining elements in the successful rise of early
capitalism. Basically supporting Weber’s thesis, Peter
Berger remarks in Desecularization of the World (1999)
that values which function well in one period of
economic development may not be functional in
another period (p. 17). Berger’s comment is the point of
departure in this paper. In the consumer society of late
modernity religiously motivated hedonism and selfabsorption
are better suited than frugality to keep up the
lavish consumption which is the cornerstone in
capitalist economies. In a similar way, the theological
exclusivism of Puritanism and similar religious
doctrines are unable to sustain or legitimate an
expanding spiritual commodification of the kind
displayed in New Age. Taking its starting point in
discussions about religion and the consumer society, the
argumentation in this paper centres on cognitive modes,
concepts and values in New Age which are regarded as
vital for its development into a commercial market. The
New Age concept of energy will be highlighted, since
‘energy’ has become the common ideological currency,
displaying layers of cosmic, physical, personal, magical,
etc. meanings. Energy is both holistic, all-embracing,
relativist and adaptable, carrying no inherent ethical
values that could restrict economic interests or
hedonism. Besides, energy has an important
disembedding role, i.e., it is able to “translate” disparate
phenomena into the same code.
XX tH WORLd CONGREss of the INtERNAtIONAL AssOCIAtION for the HIstORy of RELIGIONs
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