‘Describe central characteristics of early anthropological definitions of religion. You may take the work of
each theorist as a separate subject of discussion, or you may consider what draws these theories
together as a body of knowledge.’ WC: 1724
Anthropologists study human societies, cultures and traditions to attempt to map human nature and
experience. Many of the early anthropologists such as Sir Edward Tylor (who took the first chair in
anthropology in Britain1) examined ‘primitive’ or ‘rude’ cultures, such as Native American and Australian
tribes, to attempt to understand how human reasoning and belief systems have developed into what can
be seen in their contemporary day, and then predicting how these trends will continue into the future. As
has been made clear, their language towards these peoples is often outdated, racist and biased, assuming
that these groups occupy a lower level of intelligence and rationality in comparison to ‘civilised society.’
Overall, this essay will explore the different views of early anthropologists on themes such as magic,
witchcraft, the soul and animism, to demonstrate that these ideas tend to form the central defining
characteristics of their definitions of religion.
To ensure this essay does not make assumptions, defining the key term of anthropology is necessary. When
Sir Edward Tylor took the position of chair, the field of anthropology was known as the ‘science of man.’ 2
Indeed, this title seems apt at describing the anthropology, since many of the early anthropologists clearly
take an empirical approach to their subjects, attempting to measure the specified phenomena in some way,
or experience it for themselves, to support their research. This is certainly clear in the case of E.E. Evans
Pritchard in his work ‘Witchcraft, Oracles, and Magic among the Azande,’ who claimed to have witnessed
the phenomena of ‘Mbisimo mangu,’ the soul of witchcraft which emanates a strong light visible under
darkness.3 In any case, this essay will refer to anthropology on this basis, stating that it attempts to
empirically uncover and verify the complexities, traditions and psychology of man, throughout its
developmental history.
Sir Edward Tylor was one of the first prominent names in this study of the ‘science of man,’ influencing the
later anthropologists who will be discussed in this essay, especially James George Frazer. In his study on
animism, Tylor immediately establishes religion as, at its minimum, the belief in Spiritual Beings. 4 This is of
importance, as Tylor wished to create a simplistic definition of religion, unclouded by the complexities of
the contemporary day, through which many, such as missionaries and ethnographers, could view the
traditions and mystical systems they would come across.5 Indeed, he argued that these people would often
incorrectly view the true religious nature of the tribes, since they would analyse it in terms of the advanced
religious traditions of Western society. Although clearly racist language, suggesting that the mysticisms of
those peoples are of a lesser intelligence, it does serve to illustrate that he viewed these tribal systems
were of a unique, different character, and that they should be studied and understood as such. Therefore,
1
Hackett, Rosalind I. J. ‘Anthropology of Religion’ in The Routledge Companion to the Study of Religion.
London; Routledge, 2009. Pg145.
2
Ibid., pg145.
3
Evans-Pritchard, E. E. (Edward Evan). Witchcraft, Oracles and Magic among the Azande. Oxford:
Clarendon Press. 1937. Pg33.
4
Tylor, Edward Burnett. ‘Animism’ in Lessa, William A. and Evon Z. Vogt Reader in Comparative
Religion: An Anthropological Approach. New York: Harper & Row. 1979. Pg10.
5
Capps, Walter H. Religious Studies: The Making of a Discipline. Minneapolis: Fortress Press, 1995.
Pg53.
each theorist as a separate subject of discussion, or you may consider what draws these theories
together as a body of knowledge.’ WC: 1724
Anthropologists study human societies, cultures and traditions to attempt to map human nature and
experience. Many of the early anthropologists such as Sir Edward Tylor (who took the first chair in
anthropology in Britain1) examined ‘primitive’ or ‘rude’ cultures, such as Native American and Australian
tribes, to attempt to understand how human reasoning and belief systems have developed into what can
be seen in their contemporary day, and then predicting how these trends will continue into the future. As
has been made clear, their language towards these peoples is often outdated, racist and biased, assuming
that these groups occupy a lower level of intelligence and rationality in comparison to ‘civilised society.’
Overall, this essay will explore the different views of early anthropologists on themes such as magic,
witchcraft, the soul and animism, to demonstrate that these ideas tend to form the central defining
characteristics of their definitions of religion.
To ensure this essay does not make assumptions, defining the key term of anthropology is necessary. When
Sir Edward Tylor took the position of chair, the field of anthropology was known as the ‘science of man.’ 2
Indeed, this title seems apt at describing the anthropology, since many of the early anthropologists clearly
take an empirical approach to their subjects, attempting to measure the specified phenomena in some way,
or experience it for themselves, to support their research. This is certainly clear in the case of E.E. Evans
Pritchard in his work ‘Witchcraft, Oracles, and Magic among the Azande,’ who claimed to have witnessed
the phenomena of ‘Mbisimo mangu,’ the soul of witchcraft which emanates a strong light visible under
darkness.3 In any case, this essay will refer to anthropology on this basis, stating that it attempts to
empirically uncover and verify the complexities, traditions and psychology of man, throughout its
developmental history.
Sir Edward Tylor was one of the first prominent names in this study of the ‘science of man,’ influencing the
later anthropologists who will be discussed in this essay, especially James George Frazer. In his study on
animism, Tylor immediately establishes religion as, at its minimum, the belief in Spiritual Beings. 4 This is of
importance, as Tylor wished to create a simplistic definition of religion, unclouded by the complexities of
the contemporary day, through which many, such as missionaries and ethnographers, could view the
traditions and mystical systems they would come across.5 Indeed, he argued that these people would often
incorrectly view the true religious nature of the tribes, since they would analyse it in terms of the advanced
religious traditions of Western society. Although clearly racist language, suggesting that the mysticisms of
those peoples are of a lesser intelligence, it does serve to illustrate that he viewed these tribal systems
were of a unique, different character, and that they should be studied and understood as such. Therefore,
1
Hackett, Rosalind I. J. ‘Anthropology of Religion’ in The Routledge Companion to the Study of Religion.
London; Routledge, 2009. Pg145.
2
Ibid., pg145.
3
Evans-Pritchard, E. E. (Edward Evan). Witchcraft, Oracles and Magic among the Azande. Oxford:
Clarendon Press. 1937. Pg33.
4
Tylor, Edward Burnett. ‘Animism’ in Lessa, William A. and Evon Z. Vogt Reader in Comparative
Religion: An Anthropological Approach. New York: Harper & Row. 1979. Pg10.
5
Capps, Walter H. Religious Studies: The Making of a Discipline. Minneapolis: Fortress Press, 1995.
Pg53.
