Sexual ethics and Islam? How might one begin to study such a vast and “problematic” topic? What are some of the most prescient issues that recur in this contested field? And what is the broader significance of this discussion for Religious Studies in general?
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I can’t help but see the parallels between the Peruvian religious and political history which Fonseca outlines in his interview and the events currently taking place in the United States where religion and politics are more intricately entwined than ever before by a minority Far-Right Conservative Christian movement and its dominant media presence. This intriguing parallel makes Fonseca’s interview timely and important as history repeats itself.
Claiming that social deficit increases religious belief is also hard without presupposing that some belief was already there. Compensating lack of social interactions by interacting with an invisible, divine, being is easier if the individual already has some prior belief. Without it, jumping to beliefs in invisible beings seems a long jump. Misattributing agency also comes a lot easier if the individual already has some idea about the agent to whom actions can be attributed.
Evangelicalism in Peru has become a driving force in politics and decision making across major subjects, such as gender-related policies and institutional power. In this podcast, professor Juan Fonseca aims to elaborate a brief history of Protestantism, in order to comprehend its current mainstream manifestation.
Does scientific evidence have any bearing at all on the existence of a God or gods? In this podcast, Thomas J. Coleman III interviews Dr. Luke Galen on his latest theoretical work, which combines evidence from across the psychological sciences to address how natural processes influence attributions of supernatural agency.
The Religious Studies Project in the UK and State of Formation in the US stand out as two exemplary religious studies projects, often, as with these two, in collaboration with other universities, (as opposed to individual departments or programmes) that utilise social media daily to reach and interact with their intended audience.
We spend a lot of time on the Religious Studies Project discussing Religious Studies as a discipline or field of study, what it means to study ‘religion’ with or without quotation marks, and what exactly it is that the critical, scholarly study of societal discourses surrounding ‘religion’ might have to offer. However, up until today we have never tackled head-on the institutional location of Religious Studies within a higher education environment that is becoming increasingly stretched, and dominated by market forces and political whims. In particular, how might this situation affect graduate education it the study of ‘religion’?
Extensive research has been conducted by psychologists, and continues to be conducted, exploring beliefs, values and perceptions. However, despite being a central part of the lives of so many people, religion and spirituality continues to be a fringe concern for many psychologists – perhaps because they are frequently perceived as being unscientific.
In this podcast, Dr. Christopher Harding uses his research on psychoanalysis and Buddhism in modern Japan to tackle the two-way dialogue between religion and the psy-disciplines. How have these shaped each other, and what are tensions between them?
One link between yogic practice and museums may come from viewing yogis, yoga teachers, and yoga promoters as performing work comparable to museums in the nearly century and a half history of modern yoga’s global spread. As museums curate, exhibit, frame, spotlight, and annotate their works to an anticipated audience, yoga has similarly been consciously displayed and promoted. Modern yoga’s history can be emplotted through the way it has exhibited itself.
Ever wonder what it’s like to complete the dissertation to first book process? How people find publishers? How much the publisher and editor influence the project? This podcast offers a roundtable discussion where six scholars discuss these questions and more. All six published some version of their dissertation, and they have unique insights and anecdotes to help explain and illumine this process.
Using humour to understand in-group dynamics is especially important in this case since McIntyre’s case studies (LDS and evangelicals) are tight-knit communities that can see themselves as set apart from the rest of the world. As such, their in-group solidarity is particularly important for understanding how they construct their popular culture, which in turn supports their religious worlds. McIntyre makes an astute observation that in-group religious comedy is similar to popular music within these subcultures.
Politics and social institutions are inseparable. Whether we take a look at small-scale or complex societies, we can find that politics is involved with economics, kinship with hierarchy, and of course, religion with the state. In this podcast, Sidney Castillo interviews professor Marco Huaco Palomino as he addresses the nuances of secularity in several Latin American countries.
Every discipline has both power and responsibility to contribute to the dismantling of the Patriarchy by declaring its valorization of avarice, egotism, and violence to be wrong. The particular duty and power of religious studies and theology, is to point out that that valorization is hypocritical—that the culture of Patriarchy is itself inimical to the values of the sacred social order from which it claims its authority and for which it claims to offer protection
In this podcast Dr Caroline Blyth discusses her research on ‘theologies of rape’ and gender violence as enacted against males and masculinity, particularly within the Christian Church. Blyth also discusses her upcoming edited series Rape Culture, Gender Violence and Religion (edited with Dr Emily Colgan and Dr Katie Edwards).