Note: Unless otherwise indicated, these books are available in the Geisel Library. A few of the sources are available online--for those which indicate "UCSD only" please follow these instructions when accessing from off-campus.
Carlisle, S. (2008), “Synchronizing Karma: The Internalization and Externalizaiton of a Shared Personal Belief” Ethos (36)2: 194-219. Online access, UCSD only.
Chapin, Bambi (2008) “Transforming Possession: Josephine and the Work of Culture” Ethos 36(2): 220-225. Online access, UCSD only.
Corrigan, J., ed. (2004), Religion and Emotion: approaches and interpretations.
Crapanzano, V. (2000), Serving the Word: literalism in American life from the Pulpit to the Bench.
Csordas, Thomas (1994), The Sacred Self: A Cultural Phenomenology of Charismatic Healing. Online access, UCSD only. Print copies in Geisel Library.
Dundes, A. (1963), “Summoning deity through ritual fasting,” American Imago 20: 213-220
Herdt, G. and M. Stephen, eds. (1989), The religious imagination in New Guinea.
Jonte-Pace, D. and W. B. Parsons, eds. (2001), Religion and Psychology: mapping the terrain, contemporary dialogues, future prospects.
Kakar, S. (1983), Shamans, mystics, and doctors: a psychological inquiry into India and its healing traditions.
Kakar, S. (1991), The Analyst and the Mystic: psychoanalytic reflections on religion and mysticism.
Lienhardt, G. (1961). Divinity and Experience: The Religion of the Dinka.
Luhrmann, Tanya, (1989) Persuasions of the Witch’s Craft: Ritual Magic and Witchcraft in Presdent-day England.
Luhrmann, Tanya (2012) When God Talks Back: Understanding the American Evangelical Relationship with God. 7/2012--On order for UCSD.
Mittermaier, Amira (2011) Dreams that Matter: Egyptian Landscapes of the Imagination.
Obeyesekere, Gananath (1981), Medusa’s hair: an essay on personal symbols and religious experience.
(For specific critiques of Medusa’s hair: R. Shweder (1991), “How to look at Medusa without turning to stone: on Gananath Obeyesekere,” in Thinking through cultures: expeditions in Cultural Psychology, Harvard University Press, pp. 332-352; D. Forsyth (1997-8), “Ajatasattu and the future of psychoanalytic anthropology,” pts. I – III, International Journal of Hindu Studies, 1(1): 141-64, 1(2): 314-36, 2(1): 85-106; M. Spiro (1997), “Culturally constituted defenses and psychopathology,” in Gender ideology and psychological reality, pp. 118-35)
Russell, J.C. (1984), “Family experience and folk Catholicism in Rural Ireland,” Journal of Psychoanalytic Anthropology 7(2): 141-170.
Simon, Greg (2009) “The soul freed of cares? Islamic prayer, subjectivity, and the contradictions of moral selfhood in Minangkabau, Indonesia. “ American Ethnologist 36(2):258-275. Online access, UCSD only.
Spiro, M. ([1982] 1994), “Collective representations and mental representations in religious symbol systems,” in Culture and Human Nature, 2nd ed., pp. 161-184
Spiro, M. ([1965] 1994), “Religion as a culturally-constituted defense mechanism,” in Culture and Human Nature, 2nd ed., pp. 145-160
Spiro, M. ([1966] 1994), “Religion: problems of definition and explanation,” in Culture and Human Nature, 2nd ed., pp. 187-222
Spiro, Melford E. (1996), “Preface to the expanded edition,” Burmese Supernaturalism, pp. xii-xxx
Weber, Max (1958) “The Social Psychology of the World Religions,” From Max Weber: Essays in Sociology.
