Annelin Eriksen. (2005). The Gender of the Church: Conflicts and Social Wholes on Ambrym. Oceania, 75(3), 284–300. http://www.jstor.org/stable/40332085
Anthony F. C. Wallace. (1956). Revitalization Movements. American Anthropologist, 58(2), 264–281. http://www.jstor.org/stable/665488
Asad, T. (2003). Introduction: Thinking about Secularism. In Formations of the secular: Christianity, Islam, modernity: Vol. Cultural memory in the present (pp. 1–17). Stanford University Press.
Atran, S., & Henrich, J. (2010). The Evolution of Religion: How Cognitive By-Products, Adaptive Learning Heuristics, Ritual Displays, and Group Competition Generate Deep Commitments to Prosocial Religions. Biological Theory, 5(1), 18–30. https://doi.org/10.1162/BIOT_a_00018
Barnard, Alan & Spencer, Jonathan. (2002). Encyclopedia of social and cultural anthropology: Vol. Routledge world reference ([New ed.]). Routledge.
Barrett, J. L. (2007). Cognitive Science of Religion: What Is It and Why Is It? Religion Compass, 1(6), 768–786. https://doi.org/10.1111/j.1749-8171.2007.00042.x
Bastin, R. (n.d.). ‘Saints, Sites and Religious Accommodation in Sri Lanka’ .
Baumann, G. (1995). ‘The Lamps are Many but the Light is One? Processes of Syncretization in a Multi-Ethnic Suburb of London’ . In Syncretism and the commerce of symbols. IASSA.
Beaumont, M. (2015). In the beginning was the big toe: Bataille, base materialism, bipedalism. Textual Practice, 29(5), 869–883. https://doi.org/10.1080/0950236X.2014.987689
Bielo, J. S. (2008). On the failure of ‘meaning’: Bible reading in the anthropology of Christianity. Culture and Religion, 9(1), 1–21. https://doi.org/10.1080/14755610801954839
Bielo, J. S. (2011). ‘How Much of this is Promise?’: God as Sincere Speaker in Evangelical Bible Reading. Anthropological Quarterly, 84(3), 631–653. https://doi.org/10.1353/anq.2011.0043
Blackburn, S. H. (1985). Death and Deification: Folk Cults in Hinduism. History of Religions, 24(3), 255–274. http://www.jstor.org/stable/1062256?seq=11#page_scan_tab_contents
Blans, R. L. (2007). The atheist anthropologist: Believers and non-believers in anthropological fieldwork1. Social Anthropology, 14(2), 223–234. https://doi.org/10.1111/j.1469-8676.2006.tb00036.x
Boddy, J. (1988). Spirits and selves in Northern Sudan: the cultural therapeutics of possession and trance. American Ethnologist, 15(1), 4–27. https://doi.org/10.1525/ae.1988.15.1.02a00020
Boddy, J. (1994). Spirit Possession Revisited: Beyond Instrumentality. Annual Review of Anthropology, 23(1), 407–434. https://doi.org/10.1146/annurev.an.23.100194.002203
Bourdillon, M. F. C. (1993). Anthropological Approaches To the Study of African Religions. Numen, 40(3), 217–239. https://doi.org/10.1163/156852793X00167
Bourguignon, Erika. (1973). Religion, altered states of consciousness, and social change. Ohio State University Press.
Bourrat, P., Atkinson, Q. D., & Dunbar, R. I. M. (2011). Supernatural punishment and individual social compliance across cultures. Religion, Brain & Behavior, 1(2), 119–134. https://doi.org/10.1080/2153599X.2011.598325
Bowie, F. (2008). Anthropology of Religion. Religion Compass, 2(5), 862–874. https://doi.org/10.1111/j.1749-8171.2008.00091.x
Bowman, G. (n.d.). ‘Orthodox-Muslim Interactions at Mixed Shrines in Macedonia’ .
Boyer, P. (2008). Being human: Religion: Bound to believe? Nature, 455(7216), 1038–1039. https://doi.org/10.1038/4551038a
Brasher, Brenda E. (2001). Encyclopedia of fundamentalism: Vol. Religion and society. Routledge.
Brazeal, B. (2012). Indian Religions in the Global Emerald Trade: A Photo Essay. Visual Anthropology Review, 28(2), 120–132. https://doi.org/10.1111/j.1548-7458.2012.01119.x
Bubriski, K. (2009). Short Cut to Nirvana. Visual Anthropology, 23(1), 51–52. https://doi.org/10.1080/08949460903368952
Cannell, F. (2010). The Anthropology of Secularism. Annual Review of Anthropology, 39(1), 85–100. https://doi.org/10.1146/annurev.anthro.012809.105039
Casanova, J. (1994a). Chapter 1: Secularization, Enlightenment and Modern Religion. In Public religions in the modern world (pp. 11–39). University of Chicago Press.
Christoph Brumann. (2000). The Dominance of One and Its Perils: Charismatic Leadership and Branch Structures in Utopian Communes. Journal of Anthropological Research, 56(4), 425–451. http://www.jstor.org/stable/3630926
Claude Levi-Strauss. (1977a). The effectiveness of symbols. In Structural anthropology: Vol. Peregrine books (pp. 186–205). Penguin.
Coleman, S. (2002). Do you believe in pilgrimage?: Communitas, contestation and beyond. Anthropological Theory, 2(3), 355–368. https://doi.org/10.1177/1463499602002003805
Comaroff, J. (1980). Healing and the cultural order: the case of the Barolong boo Ratshidi of southern Africa. American Ethnologist, 7(4), 637–657. https://doi.org/10.1525/ae.1980.7.4.02a00030
Comaroff, J. (1983). The defectiveness of symbols or the symbols of defectiveness? On the cultural analysis of medical systems [book review]. Culture, Medicine and Psychiatry, 7(1), 3–20. https://doi.org/10.1007/BF00249995
Comaroff, J., & Comaroff, J. (2008). The colonization of consciousness. In A reader in the anthropology of religion: Vol. Blackwell anthologies in social&cultural anthropology (2nd ed, pp. 464–478). Blackwell.
Comaroff, John and Jean. (2008). The colonization of consciousness. In A reader in the anthropology of religion: Vol. Blackwell anthologies in social&cultural anthropology (2nd ed, pp. 464–478). Blackwell.
Csordas, T. J. (1987). Health and the holy in African and Afro-American spirit possession. Social Science & Medicine, 24(1), 1–11. https://doi.org/10.1016/0277-9536(87)90133-X
d’Aquili, E. G., & Newberg, A. B. (1993). Religious and mystical states: a neuropsychological model. Zygon�, 28(2), 177–200. https://doi.org/10.1111/j.1467-9744.1993.tb01026.x
David E. Young & Jean-Guy Goulet DAVID E. YOUNG and JEAN-GUY GOULET JEAN-GUY GOULET MARIE FRANCOISE GUÉDON EDITH TURNER CHARLES D. LAUGHLIN JR. RAB WILKIE DAVID E. YOUNG C. RODERICK WILSON LISE SWARTZ ANTONIA MILLS YVES MARTON JEAN-GUY GOULET and DAVID YOUNG. (n.d.). Being Changed by Cross-Cultural Encounters: The Anthropology of Extraordinary Experience on JSTOR. http://www.jstor.org/stable/10.3138/j.ctt2ttwb4
Delaney, C. (1990). The hajj: sacred and secular. American Ethnologist, 17(3), 513–530. https://doi.org/10.1525/ae.1990.17.3.02a00060
Dennett, D. C., & LaScola, L. (2010). Preachers Who are Not Believers. Evolutionary Psychology, 8(1). https://doi.org/10.1177/147470491000800113
Desjarlais, Robert R. (1992a). Imaginary gardens with real toads. In Body and emotion: the aesthetics of illness and healing in the Nepal Himalayas: Vol. Series in contemporary ethnography (pp. 3–35). University of Pennsylvania Press.
Dobkin de Rios, M. (1972). Visionary Vine: hallucinogenic healing in the Peruvian Amazon. Waveland Press.
Dow, J. (1986). Universal Aspects of Symbolic Healing: A Theoretical Synthesis. American Anthropologist, 88(1), 56–69. https://doi.org/10.1525/aa.1986.88.1.02a00040
Dow, J. W. (2006). The evolution of religion: three anthropological approaches. Method & Theory in the Study of Religion, 18(1), 67–91. http://www.jstor.org/stable/23551754
DuPertuis, L. (1986). How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission. Sociological Analysis, 47(2). https://doi.org/10.2307/3711456
Durkheim, Emile. (2001). Definition of Religious Phenomena & Religion. In The elementary forms of religious life: Vol. Oxford world’s classics (pp. 21–44). Oxford University Press.
E. Thomas Lawson. (2000). Towards a Cognitive Science of Religion. Numen, 47(3), 338–349. http://www.jstor.org/stable/3270329?seq=5#page_scan_tab_contents
Edge, H. (1996). Possession in Two Balinese Trance Ceremonies. Anthropology of Consciousness, 7(4), 1–8. https://doi.org/10.1525/ac.1996.7.4.1
Eliade, M., & Adams, C. J. (1987). The Encyclopedia of religion. Collier Macmillan.
Ewing, K. P. (1994). Dreams from a Saint: Anthropological Atheism and the Temptation to Believe. American Anthropologist, 96(3), 571–583. https://doi.org/10.1525/aa.1994.96.3.02a00080
Fernandez, James. (1990a). Tabernanthe Iboga. In Flesh of the gods: the ritual use of hallucinogens (pp. 237–260). Waveland Press.
Geertz, C. (1957). Ritual and Social Change: A Javanese Example. American Anthropologist, 59(1), 32–54. https://doi.org/10.1525/aa.1957.59.1.02a00040
Gell, A. (1977). ’Magic, Perfume, Dream.. In Symbols and sentiments: cross-cultural studies in symbolism. Academic Press.
Gell, A. (1992). The Technology of Enchantment and the Enchantment of Technology. In Anthropology, art and aesthetics: Vol. Oxford studies in the anthropology of cultural forms (pp. 40–63). Clarendon Press.
Gellhorn, E. (1970a). The emotions and the ergotropic and trophotropic systems. Psychologische Forschung, 34(1), 48–66. https://doi.org/10.1007/BF00422862
Gellhorn, E. (1970b). The emotions and the ergotropic and trophotropic systems. Psychologische Forschung, 34(1), 48–66. https://doi.org/10.1007/BF00422862
Ghannam, F. (2015). Technologies of Immortality, ‘Good Endings’, and Martyrdom in Urban Egypt. Ethnos, 80(5), 630–648. https://doi.org/10.1080/00141844.2014.938091
Glazier, Stephen D. (2001). Encyclopedia of African and African-American religions: Vol. Routledge encyclopedias of religion and society. Routledge.
Glowack, M., & Malpass, M. (2003). Water, Huacas, and Ancestor Worship: Traces of a Sacred Wari Landscape. Latin American Antiquity, 14(4), 431–448. http://www.jstor.org/stable/3557577?seq=1#page_scan_tab_contents
Goodman, F. D. (1986). Body Posture and the Religious Altered State of Consciousness: An Experimental Investigation. Journal of Humanistic Psychology, 26(3), 81–118. https://doi.org/10.1177/0022167886263006
Gould, S. J. (n.d.). Nonoverlapping Magisteria.
Greenfield, S. (2003). Can supernaturals really heal? A view of science that shows how they might. Anthropological Forum, 13(2), 151–158. https://doi.org/10.1080/0066467032000129815
Grindal, B. T. (n.d.). Into the Heart of Sisala Experience: Witnessing Death Divination’. 39(1).
Hage, G. (n.d.). Dwelling in the Reality of Utopian Thought. http://iaste.berkeley.edu/iaste/wp-content/uploads/2012/07/23.1-Fall-11-Hage.pdf
Hayden, R. M. (2002). Antagonistic Tolerance: Competitive Sharing of Religious Sites in South Asia and the Balkans. Current Anthropology, 43(2), 205–231.
Hodder, I. (Ed.). (2010). Religion in the Emergence of Civilization: Çatalhöyük as a Case Study. Cambridge University Press. http://dx.doi.org/10.1017/CBO9780511761416
II, J. D. C. (1994). Reflexivity and Transformation Symbolism in the Navajo Peyote Meeting. Ethos, 22(4), 494–527. https://doi.org/10.1525/eth.1994.22.4.02a00040
Ingold, T. (2004). Culture on the Ground: The World Perceived Through the Feet. Journal of Material Culture, 9(3), 315–340. https://doi.org/10.1177/1359183504046896
Ingold, Tim. (2002). Companion encyclopedia of anthropology: Vol. Routledge world reference ([New ed.]). Routledge.
James Fernandez. (1990b). Tabernanthe iboga. In Flesh of the gods: the ritual use of hallucinogens (pp. 237–260). Waveland Press.
James McHugh. (2011). Seeing Scents: Methodological Reflections on the Intersensory
Perception of Aromatics in South Asian Religions. History of Religions, 51(2), 156–177. http://www.jstor.org/stable/10.1086/660930?seq=11#page_scan_tab_contents
James, William. (1991). The varieties of religious experience. Triumph Books.
Kahn, J. S. (2014). Encountering Extraordinary Worlds: The Rules of Ethnographic Engagement and the Limits of Anthropological Knowing. Numen, 61(2–3), 237–254. https://doi.org/10.1163/15685276-12341318
Kim, S. (2013). The Work of Memory: Ritual Laments of the Dead and Korea’s Cheju Massacre. In J. Boddy & M. Lambek (Eds.), A Companion to the Anthropology of Religion (pp. 223–238). John Wiley & Sons, Ltd. https://doi.org/10.1002/9781118605936.ch12
Kuper, Adam & Kuper, Jessica. (2009). The social science encyclopedia (3rd ed). Routledge.
Kwon, H. (n.d.). ‘New Ancestral Shrines after the Cold War’.
La Barre, W. (1979). Shamanic Origins of Religion and Medicine. Journal of Psychedelic Drugs, 11(1–2), 7–11. https://doi.org/10.1080/02791072.1979.10472086
Lahood, G. (2007). Rumour of angels and heavenly midwives: Anthropology of transpersonal events and childbirth. Women and Birth, 20(1), 3–10. https://doi.org/10.1016/j.wombi.2006.10.002
Lambeck, M. (1989). From Disease to Discourse: Remarks on the Conceptualization of Trance and Spirit Possession. In Altered states of consciousness and mental health: a cross-cultural perspective: Vol. Cross-cultural research and methodology series. SAGE Publications.
Lambek, M. (2012). Facing religion, from anthropology. Anthropology of This Century, Issue 4. http://aotcpress.com/articles/facing-religion-anthropology/
Landes, Richard Allen & Berkshire Reference Works (Firm). (2000). Encyclopedia of millennialism and millennial movements: Vol. Routledge encyclopedias of religion and society. Routledge.
Lang, B. (1987). The sexual life of the saints. Religion, 17(2), 149–171. https://doi.org/10.1016/0048-721X(87)90054-6
Langford, J. M. (2015). Medical Eschatologies: The Christian Spirit of Hospital Protocol. Medical Anthropology, 1–11. https://doi.org/10.1080/01459740.2015.1091820
Latour, B. (n.d.). What is Iconoclash? http://www.bruno-latour.fr/sites/default/files/84-ICONOCLASH-GB.pdf
Lee, L. (2015). Ambivalent Atheist Identities: Power and Non-religious Culture in Contemporary Britain. Social Analysis, 59(2), 20–39. https://doi.org/10.3167/sa.2015.590202
Lett, J. (1997). Science, Religion and Anthropology. In Anthropology of religion: a handbook (pp. 103–120). Greenwood Press.
Levinson, David, Ember, Melvin, & Human Relations Area Files, inc. (1996). Encyclopedia of cultural anthropology: Vol. A Henry Holt reference book (1st ed). Henry Holt and Co.
Lévi-Strauss, Claude. (1977b). The effectiveness of symbols. In Structural anthropology: Vol. Peregrine books (pp. 186–205). Penguin.
Lewis, I. M. (n.d.). Spirit Possession and Deprivation Cults. 1(3).
Lewis, I. M. (1989). Ecstatic religion: a study of shamanism and spirit possession (2nd ed). Routledge.
Lewis, I. M. (1996). Religion in context: cults and charisma (2nd ed). Cambridge University Press.
Lewis, I. M. (2003). Trance, Possession, Shamanism and Sex. Anthropology of Consciousness, 14(1), 20–39. https://doi.org/10.1525/ac.2003.14.1.20
Lindquist, G., & Coleman, S. (2008). Against Belief? Social Analysis, 52(1), 1–18. https://doi.org/10.3167/sa.2008.520101
Lohmann, R. I. (2003). Introduction: Naming the ineffable. Anthropological Forum, 13(2), 117–124. https://doi.org/10.1080/0066467032000129770
Luhrmann, T. M., Nusbaum, H., & Thisted, R. (2010). The Absorption Hypothesis: Learning to Hear God in Evangelical Christianity. American Anthropologist, 112(1), 66–78. https://doi.org/10.1111/j.1548-1433.2009.01197.x
Makris, G. P. (1996). Slavery, Possession and History: The Construction of the Self among Slave Descendants in the Sudan. Africa: Journal of the International African Institute, 66(2). https://doi.org/10.2307/1161315
Martin, C. (2009). Delimiting Religion. Method & Theory in the Study of Religion, 21(2), 157–176. https://doi.org/10.1163/157006809X431015
Meese, J., Nansen, B., Kohn, T., Arnold, M., & Gibbs, M. (2015). Posthumous personhood and the affordances of digital media. Mortality, 20(4), 408–420. https://doi.org/10.1080/13576275.2015.1083724
Mitchell, J. P. (n.d.). A Moment With Christ. 3(1).
Moerman, D. E. (n.d.). Anthropology of Symbolic Healing. 20 No.1, 59–80.
Nabokov, I. (1997). Expel the Lover, Recover the Wife: Symbolic Analysis of a South Indian Exorcism. The Journal of the Royal Anthropological Institute, 3(2). https://doi.org/10.2307/3035021
Newberg, A.B. (n.d.). The neuropsychology of religious and spiritual experience. The Neuropsychology of Religious and Spiritual Experience, 7(11–12), 251–266. http://www.ingentaconnect.com/content/imp/jcs/2000/00000007/f0020011/1064
Niezen, Ronald & Burgess, Kim. (2000). Spirit wars: Native North American religions in the age of nation building. University of California Press.
Olaveson, T. (2001). Collective Effervescence and Communitas: Processual Models of Ritual and Society in Emile Durkheim and Victor Turner. Dialectical Anthropology, 26(2), 89–124. https://doi.org/10.1023/A:1020447706406
Peregrine, P. (1996). The Birth of the Gods Revisited: A Partial Replication of Guy Swanson’s (1960) Cross-Cultural Study of Religion. Cross-Cultural Research, 30(1), 84–112. https://doi.org/10.1177/106939719603000104
Peter Metcalf. (1981). Meaning and Materialism: The Ritual Economy of Death. Man, 16(4), 563–578. http://www.jstor.org/stable/2801488
Peters, G. (2012). The Social as Heaven and Hell: Pierre Bourdieu’s Philosophical Anthropology. Journal for the Theory of Social Behaviour, 42(1), 63–86. https://doi.org/10.1111/j.1468-5914.2011.00477.x
Raines, John C. & Dean, Thomas. (1970). Marxism and radical religion: essays toward a revolutionary humanism. Temple University Press.
Reinhardt, B. (2014). Soaking in tapes: the haptic voice of global Pentecostal pedagogy in Ghana. Journal of the Royal Anthropological Institute, 20(2), 315–336. https://doi.org/10.1111/1467-9655.12106
Religion, State and Society. (n.d.). 43. http://www.tandfonline.com/toc/crss20/43/3
Robert Desjarlais. (1992b). Imaginary gardens with real toads. In Body and emotion: the aesthetics of illness and healing in the Nepal Himalayas: Vol. Series in contemporary ethnography (pp. 3–35). University of Pennsylvania Press.
Rossano, M. (2009). The African Interregnum: The "Where,” "When,” and "Why” of the Evolution of Religion. In E. Voland & W. Schiefenhövel (Eds.), The Biological Evolution of Religious Mind and Behavior (pp. 127–141). Springer Berlin Heidelberg. https://doi.org/10.1007/978-3-642-00128-4_9
Rossano, M. J. (2007). Supernaturalizing Social Life. Human Nature, 18(3), 272–294. https://doi.org/10.1007/s12110-007-9002-4
Roussou, J. (n.d.). The Supernatural: Perception, Science and the Cosmos’.
Ryan, K. (1982). Worship and Conflict under Colonial Rule: A South Indian Case. Arjun Appadurai. American Anthropologist, 84(4), 917–918. https://doi.org/10.1525/aa.1982.84.4.02a00300
Saler, B. (1977). Supernatural as a Western Category. Ethos, 5(1), 31–53. https://doi.org/10.1525/eth.1977.5.1.02a00040
Saler, Benson. (1997). Roswell and Religion. In UFO crash at Roswell: the genesis of a modern myth (pp. 115–149). Smithsonian Institution Press.
Schutz, A. (1972). Symbol Reality and Society. In M. Natanson (Ed.), Collected Papers I (Vol. 11, pp. 287–356). Springer Netherlands. https://doi.org/10.1007/978-94-010-2851-6_11
Scott, J. (2007). ‘Secularism’ . In The politics of the veil: Vol. The public square book series (pp. 90–123). Princeton University Press.
Secularism. Personal values and professional evaluations. (2007). Social Anthropology, 9(3), 323–323. https://doi.org/10.1111/j.1469-8676.2001.tb00156.x
Segal, Robert Alan. (2006). The Blackwell companion to the study of religion. Blackwell.
Sheils, D. (1975). Toward A Unified Theory of Ancestor Worship: A Cross-Cultural Study. Social Forces, 54(2), 427–440. https://doi.org/10.1093/sf/54.2.427
Shih, F.-L. (2012). Generating power in Taiwan: Nuclear, political and religious power. Culture and Religion, 13(3), 295–313. https://doi.org/10.1080/14755610.2012.706229
Shweder, R. A. (1979). Aspects of cognition in Zinacanteco shamans: experimental results. In Reader in comparative religion: an anthropological approach (4th ed). Harper & Row.
Sills, David L. (1979). International encyclopedia of the social sciences. Macmillan.
Southwold, M. (1978). Buddhism and the Definition of Religion. 13. No. 3.
Sperber, D. (1985). Anthropology and Psychology: Towards an Epidemiology of Representations. Man, 20(1), 73–89. http://www.jstor.org/stable/2802222?seq=15#page_scan_tab_contents
Spiro, Melford. (1994b). Religion: Problems of Definition and Explanation. In Culture and human nature (pp. 187–198). Transaction.
Steadman, L. B., Palmer, C. T., & Tilley, C. F. (1996). The Universality of Ancestor Worship. Ethnology, 35(1), 63–76. http://www.jstor.org/stable/3774025?seq=4#page_scan_tab_contents
Stewart, C. (n.d.). Who Owns the Rotonda?: Church vs. State in Greece. 14 No. 5, 3–9.
Strenski, Ivan. (2006). Thinking about religion: an historical introduction to theories of religion. Blackwell.
Swatos, W. H. (n.d.). Encyclopedia of religion and society.
Taylor, Mark C. (1998). Critical terms for religious studies. University of Chicago Press.
Three in one: Dissolving the distinction between body, mind and culture. (n.d.). http://lchc.ucsd.edu/mca/Paper/ingold/ingold2.htm
Tremlett, P.-F., & Shih, F.-L. (2015). Forget Dawkins: Notes toward an Ethnography of Religious Belief and Doubt. Social Analysis, 59(2), 81–96. https://doi.org/10.3167/sa.2015.590205
Turner, V. (1967a). Symbols in Ndembu Ritual. In The forest of symbols: aspects of Ndembu ritual (pp. 19–47). Cornell University Press.
Turner, Victor Witter. (1967). The forest of symbols: aspects of Ndembu ritual. Cornell University Press.
Turner, Victor Witter. (1997). The ritual process: structure and anti-structure: Vol. The Lewis Henry Morgan lectures. AldineTransaction.
Turner, Victor Witter & Bruner, Edward M. (1986). The Anthropology of experience. University of Illinois Press.
van Binsbergen, W. (1991). Becoming a sangoma: religious anthropological field-work in Francistown, Botswana. 21(4), 309–344.
van der Veer, Peter. (1994c). Syncretism, Multiculturalism and the Discourse of Tolerance. In Syncretism/anti-syncretism: the politics of religious synthesis (pp. 196–211). Routledge.
Victor Turner. (1967b). Symbols in Ndembu ritual. In The forest of symbols: aspects of Ndembu ritual (pp. 19–47). Cornell University Press.
Victor Turner. (1973). The Center out There: Pilgrim’s Goal. History of Religions, 12(3), 191–230. http://www.jstor.org/stable/1062024?seq=1#page_scan_tab_contents
Wallace, A. F. C. (1956). Revitalization Movements. 58(2), 264–281.
Weber, Max & Kalberg, Stephen. (2002). The protestant ethic and the spirit of capitalism (3rd ed). Blackwell.
William C. Shepherd. (1980). Cultural Relativism, Physical Anthropology, and Religion. Journal for the Scientific Study of Religion, 19(2), 159–172. http://www.jstor.org/stable/1386250
Wuthnow, Robert. (1998). The encyclopedia of politics and religion. Routledge.
Yelle, R. A. (2006). TO PERFORM, OR NOT TO PERFORM? A THEORY OF RITUAL PERFORMANCE VERSUS COGNITIVE THEORIES OF RELIGIOUS TRANSMISSION. Method & Theory in the Study of Religion, 18(4), 372–391. http://www.jstor.org/stable/23551829?seq=1#page_scan_tab_contents
Young, David E. & Goulet, Jean-Guy. (1994). Being changed: the anthropology of extraordinary experience. Broadview Press.
