The Concise Oxford Dictionary of World Religions (2548 page)
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Authors: John Bowker
BOOK: The Concise Oxford Dictionary of World Religions
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Turbulent priest
:
:
Turin Shroud
(Christian relic):
(Christian relic):
Tur
ya
ya(Skt., ‘the fourth’). The accomplished state of absolute consciousness in Hinduism, beyond waking, dreaming, and deep sleep. It is the realization of the
tman
as
Brahman
. The four states are described and analysed in
M
d
kya Upani
ad
12.
tmanas
Brahman
. The four states are described and analysed in
M
dkya Upaniad12.
Turner, Victor
(1920–83).
British social and cultural anthropologist latterly working in the USA, best known for his investigations of the meaning, nature, grounds, and functions of Ndembu (Zambia) rituals and symbols. His interest in Ndembu
rites
of passage, where liminal periods are important, encouraged Turner to advance the theory of communitas: as well as structured interaction, all societies require contexts of anti-structure; contexts in which bare, and so equal, individuals can recognize their ‘humankindness’. At the end of his life, he came to realize that the emphasis in his work (and his teaching of other anthropologists) had been wrong, and that he should have recognized that
biogenetic structuralism
was correct in returning a genetic contribution to human (and thus religious) behaviours: see his ‘Body, Brain and Culture’,
Zygon
(1983), 221 ff.
British social and cultural anthropologist latterly working in the USA, best known for his investigations of the meaning, nature, grounds, and functions of Ndembu (Zambia) rituals and symbols. His interest in Ndembu
rites
of passage, where liminal periods are important, encouraged Turner to advance the theory of communitas: as well as structured interaction, all societies require contexts of anti-structure; contexts in which bare, and so equal, individuals can recognize their ‘humankindness’. At the end of his life, he came to realize that the emphasis in his work (and his teaching of other anthropologists) had been wrong, and that he should have recognized that
biogenetic structuralism
was correct in returning a genetic contribution to human (and thus religious) behaviours: see his ‘Body, Brain and Culture’,
Zygon
(1983), 221 ff.
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