S1216 Is the Earth Sustainable? Apocalypses or the many Endings of the World (S1216)
Based upon the reconstructed Mayan calendar, many people predict that the world-as-we-know-it will end on 21 December 2012. Some indicate even the time, 22.50 h. The precision of this apocalyptic prediction is astonishing, but at this moment the 'calendarologists' are already re-calculating the start of the Mayan long count, postponing the 'inevitable end'.
End time predictions seemingly are of all ages and cultures, but actually are not. They tend to cluster in specific cultures and specific eras, dispersed over the world and its history. This course will zoom in on those societies that predict their own end, all over the world. Thus, the 'village apocalypses' of Melanesian cargo cults, and the prophetic movements among Amerindians will be contrasted with the doom scenarios of the larger Meso-American cultures, the first axis of apocalypses. In about the same historic period, the Nordic religion produced detailed and spectacular apocalyptic texts, such as the Voluspa in tune with the general notions of the 'Twilight of the Gods' in Germanic religions. The third, and main axis of apocalyptic expectations has deep roots in the middle east, from Zoroastrism to Jewish Messianic movements in the second and first centuries BC. This, in turn leads to the outbreaks of apocalyptic discourse in Christianity, in several ages, with appropriate attention for the biblical Apocalypses, like the one of John. The present day sees a flurry of end time predictions, both in orthodox American Protestantism, especially of the Fundamentalist kind – often based upon 19th century 'Great Awakenings' – and the abovementioned Mayan predictions, incorporated by a number of esoteric and alternative movements. Here a comparison with Mahdism in Islam and Jewish Messianism will be made.
Yet, predicting its end is not the normal business of a culture, an observation of Emile Durkheim already, long ago. So the question is what moves cultures to limit their future. A comparison will be made with religions, local ones or other, that have no inclination to predict a world's end, even under dire circumstances. Examples from Africa, Oceania and the America's will be used here. So the search in this course is to what factors that renders a society non-sustainable in its own eyes: what societal processes, what internal and external dynamics are crucial and at what 'Axial Ages' – to use the term of Karen Armstrong and Karl Jaspers – do these violent apocalyptical expectations flourish.
End time predictions seemingly are of all ages and cultures, but actually are not. They tend to cluster in specific cultures and specific eras, dispersed over the world and its history. This course will zoom in on those societies that predict their own end, all over the world. Thus, the 'village apocalypses' of Melanesian cargo cults, and the prophetic movements among Amerindians will be contrasted with the doom scenarios of the larger Meso-American cultures, the first axis of apocalypses. In about the same historic period, the Nordic religion produced detailed and spectacular apocalyptic texts, such as the Voluspa in tune with the general notions of the 'Twilight of the Gods' in Germanic religions. The third, and main axis of apocalyptic expectations has deep roots in the middle east, from Zoroastrism to Jewish Messianic movements in the second and first centuries BC. This, in turn leads to the outbreaks of apocalyptic discourse in Christianity, in several ages, with appropriate attention for the biblical Apocalypses, like the one of John. The present day sees a flurry of end time predictions, both in orthodox American Protestantism, especially of the Fundamentalist kind – often based upon 19th century 'Great Awakenings' – and the abovementioned Mayan predictions, incorporated by a number of esoteric and alternative movements. Here a comparison with Mahdism in Islam and Jewish Messianism will be made.
Yet, predicting its end is not the normal business of a culture, an observation of Emile Durkheim already, long ago. So the question is what moves cultures to limit their future. A comparison will be made with religions, local ones or other, that have no inclination to predict a world's end, even under dire circumstances. Examples from Africa, Oceania and the America's will be used here. So the search in this course is to what factors that renders a society non-sustainable in its own eyes: what societal processes, what internal and external dynamics are crucial and at what 'Axial Ages' – to use the term of Karen Armstrong and Karl Jaspers – do these violent apocalyptical expectations flourish.
Learning outcomes:
At the end of the course the student should have gained insight in the variety as well as the commonalities of a large array of end time predictions, and be able to formulate the dynamics and processes informing these religious phenomena.
Teaching and Evaluation Methods
Teaching is done in a mixed format: lectures, presentations of students, group discussions and occasional performances of key informants. Each student is expected to give two presentations accompanied by a small written paper.
Syllabus
Evaluation
Readings
Evaluation
Readings