In this interview, discussion focuses on Roof’s work on the Baby Boom generation and beyond, particularly as expressed in his books A Generation of Seekers (1993) and Spiritual Marketplace (1999). In these books, Roof combined survey data with panel studies and interviews across a broad spectrum of Americans to describe the “quest culture” and “spiritual seeking” at the heart of America’s changing religious landscape, one which prizes “reflexive spirituality” amidst an increasingly pluralistic and evolving spiritual marketplace.
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In this interview with Chris, Altglas discusses the complex genealogy of ‘bricolage’, tracing a movement from forms of cultural warfare to ‘playful, postmodern bricoleurs’ – what many might be tempted to dub ‘pick and mix spirituality’. However, as Altglas goes on to demonstrate, with a particular empirical focus upon Hindu-based Yoga centres and the Kabbalah centre, far from a carefree process of shopping at the ‘spiritual supermarket’, ‘the original meanings and otherness of elements used in this religious bricolage matter, and in fact limits, the popularization of “exotic” religions’.
Report by Venetia Robertson, University of Sydney
For four days at the beginning of August, I attended the International Society for Media, Religion and Culture (ISMRC) conference within the beautiful grounds of Canterbury Cathedral in England. Hosted by Professor Gordon Lynch of the University of Kent, this conference brought together scholars
In acknowledging how capacious and even misleading the “religiously unaffiliated” label has become, we might wonder if its growth is symptomatic of a taxonomy that has failed to keep pace with restructuring.
by Robert Arrowood, University of Tennessee at Chattanooga.
On October 31 – November 2, the Marriot Hotel of downtown Indianapolis, Indiana hosted the 2014 annual meeting of the Society for the Scientific Study of Religion (SSSR) in conjuncture with the Religious Research Association (RRA). The major theme for SSSR was “Building Bridges” and beautifully
This response is a defense of the academic interest in the individual, which I take to be inclusive of the variety of ways that the activities of individuals are constrained, or not, in any given context. All constraints are not equal.
Whether Luhrmann’s approach is “too cognitive” depends on how cognitive is defined. There is a narrow and a broader sense in which the term is used.
Four decades ago, it would have seemed absurd to hear God characterized by American evangelical Christians in terms of personhood, with words such as audible, visible, or coffee-drinker.
Luhrmann details the rise of evangelicals in the 60’s and 70’s, and how anthropological work can be informed by evolutionary psychology. This serves as a framework to understand the unique training processes that teach an individual that their mind is not only open to their own thoughts, but God’s as well. Luhrmann goes beyond a purely explanatory endeavor and is interested in understanding the processes that lead some to see God as “a person among people”.
Riddu Riddu has been important for the Sámi population as a meeting place as well as for people who have lost their connection to the Sámi and wish to learn.
Wilson’s ‘apprenticeship’ model not only gives us a way to conceptualise shamanism without recourse to sui generis discourse, but draws interesting parallels between indigenous cultures and the somewhat hidden world of heterodox religious practices in the West.
Various new religious movements seek to establish a presence in politics through challenging the hegemony of traditional churches in a very peculiar way.
Discussion focuses upon the history of the ‘postsecular’, potential definitions, disciplinary and geographical differences, and ultimately suggests that ‘postsecularity’ is effectively dressing up ‘secularity’ in obfuscating clothing.
The idea for this roundtable was that it would follow on directly from this week’s interview on religion and literature, but expand the discussion to cover a variety of points relating to narrative, autobiography and (auto)ethnography in the study of religion. Featuring Dr Wendy Dossett, Prof. Elaine Graham, Dr Dawn Llewellyn, Ethan Quillen, and Dr Alana Vincent.
How can studying literature help us to study religion? And what the question even mean? In this interview, Alana Vincent, Lecturer in Jewish Studies at the University of Chester, sets out some of the interesting intersections of these two fields. We can glean ethnographic or historical detail from literary works, and