Hyper-real religion ( Eng. Hyper-real Religion ) - a concept proposed by the sociologist of religion Adam Possamai [1] to explain the intersection of postmodernism and religious ideas. Possame explains that he borrowed the concept of hyperreal religions from the works of Jean Baudrillard . Baudrillard claimed that we live in an era of hyperreality, where we are fascinated by simulations [2] . Possamai sees these simulations as part of the social context of a popular culture in which characters derive their meanings from interacting with each other. Hyperreality is a situation where the real cannot be distinguished from the unreal. A fictional character and his world become more real to us than the real world.
Opinions
For Possamai, popular culture acts as a “medium for determining social actors” and a path of “spiritual self-determination” [1] . He also says that hyperreligions are such new types of religiosity, where traditional and modern religious ideas are rethought in completely reconstructed forms. The source of their highest authority lies in the individual himself, and not in external doctrinal attributes. Hyperreal religions are based on symbolic representations of religions, and not on their real representations. Their symbols indicate other symbols, not objective reality.
A more recent and complete definition of hyperreal religion according to Possamai is as follows: “Hyperreal religion is a simulacrum of religion created from or in symbiosis with a popular culture turned into commodities that provides metaphorical inspiration and acts as a source of beliefs in everyday life” [ 3] .
Eileen Barker believes that the concept of hyperreal religions is rather ambiguous, however, it is this ambiguity that gives this definition great strength. Barker wonders whether it is worthwhile to include these parts of popular culture as part of the definition of religion. In this regard, hyper-real religions seem to blur the line between the sacred and the profane, bringing many modern concepts and ideas to the concept of religion [4] .
Marcus Davidsen notes that Possame denoted a real type of religion, but its definition should be revised. He disputes that for Baudrillard, all religious systems are hyperreal in their own way. Davidsen criticizes researchers such as Carol Cusack , who argue that fan culture can be seen as a form of religiosity. He distinguishes between the religious use of mass culture images and fan culture. Davidsen suggests introducing a class of “fictional” religions, such religions take their base from fictional universes, such as “ The Lord of the Rings ” or “ Star Wars ”. The researcher notes the importance of distinguishing between hyper-real and “fictional” religions [5] .
Paul Hilas criticizes Possamai's approach to the New Age as a consumer religion focused on individualistic needs. He believes that New Age practices should somehow connect the individual with society, so they should be less individualistic and consumeristic than Possame believes [6] .
Notes
- ↑ 1 2 Possamai, A. (2005), “Religion and Popular Culture: A Hyper-Real Testament”, Brussels: PIE-Peter Lang
- ↑ Baudrillard J. Simulacra and Simulation = Simulacres et simulation: [orig. ed. 1981] / per. O. A. Pechenkina (2008). - Tula: Tula polygraphist, 2013. - ISBN 978-5-88422-506-0
- ↑ Possamai, A. (2012) “Handbook of Hyper-real Religions”, Lieden: Brill
- ↑ Barker, E. (2012) “Handbook of Hyper-real Religions”, Lieden: Brill
- ↑ Davidsen, M. (2012), Handbook of Hyper-real Religions, Lieden: Brill.
- ↑ Heelas, P. (2009) “Spiritualities of Life: New Age Romanticism and Consumptive Capitalism”, Wiley