The Religious Studies Project (RSP) is an international collaborative enterprise producing weekly podcasts with leading scholars on the social-scientific study of religion. Find out more…
In this interview, we first focus on the origins of the term “secularism,” the proliferation of its meanings, and the uses to which it is put in Anglo-American contexts. Then we discuss the uses of the terms secularism and the secular today, particularly using a specific case study from Joe’s research on American nonbeliever organizations.
Area 51, Ancient Aliens, endemic child abuse at the BBC, and Reptilians,… This interview begins with David’s own journey to this research field, before considering some basic questions such as “what is a conspiracy theory?”
Despite his best scholarly efforts, Tylor’s Anahuac is “fiction” in the same way that Europeans have drawn on their vast reservoir of myths, legends, and stories of Amazons and the Lost Tribes of Israel in their mastery of the Americas.
We are pleased to bring you this week’s opportunities digest and would like to express our gratitude to everyone who has submitted calls for papers, event notifications, job vacancies, etc. On that note, we would also like to encourage you to continue to do so (and invite those who remain hesitant to begin)!
It is super easy
For this interview with Lynn Davidman, we focus on the concepts of conversion and deconversion, illustrations of these processes in various contexts, what each term means and how each is experienced in someone’s life, the histories of these terms and their use in scholarship, and issues that arise from their conceptualization or use.
Theory, from this perspective, is not something that’s added to a world that is already fully present to us; on the contrary, the things are after-effects of the theory.
This week’s podcast features Kathryn Lofton and John Modern on the entanglement of description and explanation, the importance of self-reflexivity, and answering the “so what?” question…
Psychologist Dr. Jonathan Jong draws on experimental research utilizing terror management theory to discuss the role of religious and other worldviews in assuaging the fear of the inevitable—DEATH.
Music is a big part of a new “mediapolois”, part of a marketing matrix of people, places and industries. Today, music’s meaning is more often part of a branded ecosystem, not limited to entertainment, but part of the experience of everyday life, including religion.
While Baker’s interventions regarding the need to take seriously the “religion” of the Klan is noted, I question whether she does not herself reinforce problematic epistemological and methodological assumptions about “religion.”