BDSM as Religious Practice

Alison Robertson gives an insight to her doctoral research on BDSM as religious practice.

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  • What is RSP?

    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…

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  • Permutations of Secularism

    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.

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    Futures Found Wanting

    Figured as discursive objects, both the witch and the UFO exceeded (or were thought to exceed) the epistemic capacities of contemporary knowledge, necessitating the creation of new forms of knowing.

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    UFOs, Conspiracy Theories… and Religion?

    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?”

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    Time Travel and Fictions of Science

    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.

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    Popular Culture, Dr. Who, and Religion

    Go back to 2013 to discuss Religion & Pop Culture (and #DoctorWho) w/@ReligionProf

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    Ours Can Be To Reason Why

    While perspectives about conversion are Christian-centric, the idea of conversion itself is religion-centric.

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    Religious Studies Project Opportunities Digest – 26 April 2016

    Dear subscriber,

    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

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    Conversion and Deconversion as Concepts in the Sociology of Religion

    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.

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    Modern & Lofton Illumine “Religion”

    Lofton points out that while many scholars recognize the shortcomings of Geertz’s work, we can’t stop reading it. Admittedly, it’s great fun to teach in undergrad courses. Why’s that?

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    Historicism, Reflexivity, and Our Discourses on Theory: Or, Why Lacan Is Not a Garnish

    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.

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    Descriptions of Religion as Explanations of Religion

    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…

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    DEATH, Religion, and Terror Management Theory

    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.

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    Music, Marketing and Megachurches

    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.

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    Can Religion Explain the KKK?

    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.”

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