in this interview, we discuss Jenny Butler’s work on Paganism in Ireland, the impact of that particular context upon the Paganism/s she has researched – particularly in terms of language, mythology, and the natural landscape – and also some of the issues associated with the academic study of Paganism in general.
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This brings up and interrogates the basic distinction between Christianity and paganism, or rather the issue of identification of paganism by agents of Christianity.
77th Annual Meeting of the Association for the Sociology of Religion (ASR), 20-22 August 2015, in Chicago, Illinois. Conference report for The Religious Studies Project by Amanda Schutz, PhD student in the School of Sociology, University of Arizona.
The theme of this year’s annual ASR meeting was a familiar one among
“Oganessian proposed that if we were to view politics, or the public sphere, as a “marketplace of ideas,” that would allow us to move beyond the religious/secular binary that dominates western thought. In this “marketplace of ideas” framework, we should view all ideologies, concepts, or moralities as having a societal value, and politics as a kind of flea market for any given worldview to sell their perspective on how to govern the society. This framework frees religious thought of its unfair stereotype of only being suited for one’s private life, putting it on an even footing with all other worldviews.”
Japanese religiosity is not necessarily based on what one believes in, but rather on what one does or should do and what one can get out of such activities, regardless of whether the fruits are of a spiritual or material nature.
In Part 2 of this week’s interview, Meredith McGuire continues to speak to Martin about the multiple issues of power, normativity and embodiment of religious life that can be observed through her concept of Lived Religion.
Dr. Meredith McGuire talks about the multiple issues of power, normativity and embodiment of religious life that can be observed through her concept of Lived Religion. Part 2 on Wednesday!
I find it our duty to walk the line that holds us from letting the veracity of a claim dictate our field’s observational models or orientations. A single informant’s truth is anecdote, not evidence.
Essentially, Kripal calls out the religious studies world for not having a sufficient appreciation of the power of imagination and invites scholars and the interested public into a new comparativism that moves away from strict materialism.
These early encounters between Buddhism and the West play havoc with many of the dominant models used to understand Buddhism in the West over the last several decades.
The International Association for the Psychology of Religion (IAPR) 2015 World Congress was held on August 17th-20th. Conference report for The Religious Studies Project by Alex Uzdavines, a PhD student at Case Western Reserve University.
I often see “Buddhism in the West” lumped in with new religious movements (NRMs) or more interestingly as sources of therapeutic influence for new styles of mental health treatment such as those seen in the field of Psychology. The compulsion to lump Buddhism with new religious movements may derive from a variety of influences.
In this story is a continuation of “dissident orientalism”, a conflict inherent within the colonial project wherein communities and personal trajectories become embedded within local religious contexts. A distinction made, both in Ireland and Burma, between native religion and the religion of the coloniser serves only to enhance the connection between nationalist movements and ethno-religious identity.
The RSP will be returning to your ears on Monday with a jam-packed season of excellent podcasts from the BASR Annual Conference, ASR Annual Meeting, SISR/ISSR Conference, the XXI IAHR World Congress, and more. In anticipation of this, we have some exciting news for you… (those of you who follow