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Anthropology of religion
Basic concepts Afterlife Animism Augury Communitas Comparative religion Divination Divine language Evolutionary origin of religion Fetishism Great Spirit Henotheism Initiation Laying on of hands Liminality Magic Mana Monotheism Nympholepsy Oracle Pilgrimage Polytheism Rite of passage Ritual Sacred language Sacred–profane dichotomy Sacred site Shamanism Soul dualism Superstition Theories about religion Totem Transtheism Veneration of the dead
Case studies Magic Coral Gardens and Their Magic Treatise on the Apparitions of Spirits and on Vampires or Revenants Neo-Paganism Ritual Angakkuq Babaylan Bobohizan Bomoh Bora Dukun Miko Jhākri Pawang Slametan Wu Revitalization movements Cargo cult Ghost Dance Handsome Lake
Related articles The Elementary Forms of the Religious Life Purity and Danger Myth and ritual Archaeology of religion and ritual Poles in mythology Lived religion Elite religion
Major theorists Augustin Calmet Akbar S. Ahmed Talal Asad Joseph Campbell Mary Douglas Émile Durkheim Mircea Eliade Arnold van Gennep René Girard E. E. Evans-Pritchard James Frazer Fustel de Coulanges Clifford Geertz Robin Horton Claude Lévi-Strauss Robert Marett Steven Ozment Roy Rappaport Saba Mahmood Marshall Sahlins Melford Spiro Stanley Tambiah Victor Turner Edward Burnett Tylor Daniel Martin Varisco Anthony F. C. Wallace
Journals Anthropological Perspectives on Religion Folklore The Hibbert Journal The Journal of Religion Oceania
Religions Ethnic and folk religions Afro-American religion Alaska Native religion Anito Atua Böö mörgöl Chinese folk religion Hanitu Hausa Kejawèn Native American religion Noaidi Shindo Shamanism in Siberia Shinto Tengrism Traditional African religions Buddhism Mahayana Nichiren Pure Land Shingon Theravada Tiantai Tibetan Vajrayana Zen Christianity Adventism Anglicanism Armenian Apostolic Church Baptists Calvinism Catholic Church Coptic Orthodoxy Eastern Orthodoxy Ethiopian Orthodoxy Greek Orthodoxy Lutheranism Methodism Nestorianism Oriental Orthodoxy Pentecostalism Protestantism Quakers Russian Orthodoxy Hinduism Hindu denominations Shaivism Shaktism Smartism Vaishnavism Ayyavazhi Islam Ahmadiyya Ibadi Mahdavia Non-denominational Quranists Shia Sufism Sunni Yazdânism Judaism Conservative Haredi Hasidic Haymanot Karaite Orthodox Reform Jainism Digambara Śvetāmbara Sikhism
Social and cultural anthropology
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In 1956, Anthony F. C. Wallace published a paper called "Revitalization Movements"^[1] to describe how cultures change themselves. A revitalization movement is a "deliberate, organized, conscious effort by members of a society to construct a more satisfying culture" (p. 265), and Wallace describes at length the processes by which a revitalization movement takes place.

Wallace' model 1956 describes the process of a revitalization movement. It is derived from studies of a Native American religious movement, The Code of Handsome Lake, which may have led to the formation of the Longhouse Religion.

• I. Period of generally satisfactory adaptation to a group's social and natural environment.
• II. Period of increased individual stress. While the group as a whole is able to survive through its accustomed cultural behavior, changes in the social or natural environment frustrate efforts of many people to obtain normal satisfactions of their needs.
• III. Period of cultural distortion. Changes in the group's social or natural environment drastically reduce the capacity of accustomed cultural behavior to satisfy most persons' physical and emotional needs.
• IV. Period of revitalization: (1) reformulation of the cultural pattern; (2) its communication; (3) organization of a reformulated cultural pattern; (4) adaptation of the reformulated pattern to better meet the needs and preferences of the group; (5) cultural transformation; (6) routinization, when the adapted reformulated cultural pattern becomes the standard cultural behavior for the group.
• V. New period of generally satisfactory adaptation to the group's changed social and/or natural environment.^{[citation needed]}

Wallace derived his theory from studies of so-called primitive peoples (preliterate and homogeneous), with particular attention to the Iroquois revitalization movement led by Seneca religious leader and prophet Handsome Lake (1735-1815). Wallace believed that his revitalization model applies to movements as broad and complex as the rise of Christianity, Islam, Buddhism, or Wesleyan Methodism.

Revitalizaton is a part of social movements.

Scholars such as Vittorio Lanternari (1963), Peter Worsley (1968) and Duane Champagne (1988, 2005)^[2] have developed and adapted Wallace's insights.

• Ghost Dance: a famous Native American revitalization movement
• Great Awakenings: a controversially named reference to revitalization movements in the USA.
• Christian revivalism
• Language revitalization

• Champagne, Duane (1988). "The Delaware Revitalization Movement of the Early 1760s: A Suggested Reinterpretation." American Indian Quarterly 12 (2): 107–126.
• Champagne, Duane (2005). "North American Indian Religions: New Religious Movements". In Lindsay Jones (ed.). Encyclopedia of Religion: 15-volume Set. Vol. 10 (2nd ed.). Farmington Hills, Mi: Macmillan Reference USA – via Encyclopedia.com.
• Kehoe, B. Alice, The Ghost Dance: Ethnohistory and Revitalization, Massacre at Wounded Knee Creek, Thompson Publishing, 1989. ISBN 1577664531
• Lanternari, Vittorio. The Religions of the Oppressed; a Study of Modern Messianic Cults. (London: MacGibbon & Kee, [Studies in Society], 1963; New York: Knopf, 1963).
• Lindstrom, Lamont. Cargo Cult: Strange Stories of Desire from Melanesia and Beynd. (Honolulu: University of Hawaii Press. 1993).
• Worsley, Peter. The Trumpet Shall Sound; a Study of "Cargo" Cults in Melanesia. (New York,: Schocken Books, 2d augmented, 1968).

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