✎ revitalization_movements [the libarynth]

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Wallace, Anthony F. C. 1956. “Revitalization Movements.” //American Anthropologist// 58.

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<blockquote>This paper suggests that all these phenomena of major cultural-system innovation are characterized by a uniform process, for which I propose the term “revitalization.” (264)</blockquote>

<blockquote>A revitalization movement is defined as a deliberate, organized, conscious effort by members of a society to construct a more satisfying culture. (265)</blockquote>

<blockquote>In fact, it can be argued that all organized religions are relics of old revitalization movements, surviving in routinized form in stabilized cultures, and that religious phenomena per se originated (if it is permissible still in this day and age to talk about the “origins” of major elements of culture) in the revitalization process – i.e., in visions of a new way of life by individuals under extreme stress. (268)</blockquote>

<blockquote>The structure of the revitalization process, in cases where the full course is run, consists of five somewhat overlapping stages: 1. Steady State; 2. Period of Individual Stress; 3. Period of Cultural Distortion; 4. Period of Revitalization (in which occur the functions of mazeway reformulation, communication, organization, adaptation, cultural transformation, and routinization), and finally, 5. New Steady State. These stages are described briefly in the following sections. (268)</blockquote>

<blockquote>With a few exceptions, every religious revitalization movement with which I am acquainted has been originally conceived in one or several hallucinatory visions by a single individual. (270)</blockquote>

<blockquote>We therefore became interested in pursuing the dynamics of personality transformation dreams. As a type of event, they would seem to belong to a general clinical category of sudden and radical changes in personality, along with transformations occurring in psychotic breaks, spontaneous remissions, narcosynthesis, some occasions in psychotherapy, “brainwashing,” and shock treatments. There are, incidentally, some interesting similarities between the physical state of prophets and converts in the vision-trance, and patients undergoing shock (Sargant 1949, 1951). Physical stress and exhaustion often seem to precede the vision-trance type of transformation, and it seems probable that chemical substances produced in the body under stress may be important in rendering a person capable of this type of experience (Hoffer, Osmond, and Smythies, 1954). The relationship of this sort of sudden per- sonality change to slower maturational processes, on the one hand, and to what happens in rites of passage, on the other, should be points of interest to social scientists generally. (271)</blockquote>

<blockquote>Conversion, shamanism, and the guardian-spirit vision seem to be phenomena very similar in pattern. All three of these processes are distributed globally; in many cultures all three are normal phenomena; all involve persons who are faced with the opportunity (if not necessity) of assuming a new cultural role and of abandoning an earlier role in order to reduce stress which they will not be able to resolve if they stand pat. (272)</blockquote>

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