Emeritus Professor Philip Almond discusses his work on witchcraft and demonic possession in early modern England, including issues such as the “familiar cultural script” that was usually played out, the strategic interests of those making accusations, and the broader context of post-Reformation turmoil in which confessional claims to truth took on new urgency.
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When the past has provided us as many truly excellent documents as early modern Europe has on witchcraft and possessions, what need have we to inject ourselves into their discussions?
It might help to consider what exactly terms like “The Emerging Church Movement” (ECM) and its terminological correlates (e.g., emerging, emergence, or emergent) intend to describe.
Acknowledging the difficulties surrounding the identification and definition of a subject of study that is not only deliberately diverse but also intentionally resistant to definition, Ganiel and Martí nonetheless discern within emerging Christianity a distinct religious orientation built around the practice of deconstruction.
The Emerging Church Movement (ECM) is notoriously difficult to define. What are scholars of ‘religion’ to do with a trend seemingly emerging both within and without many contemporary manifestations of (Western) Christianity, that is both anti-institutional and ecumenical, aims to avoid hierarchies and power structures, embraces creativity, deconstruction and experimentation, and actively promotes a ‘neutral’ and ‘non-judgmental religious space’ where almost anything goes? In this week’s podcast, Chris is joined by Dr Gladys Ganiel to discuss this ‘problematic’, important and boundary-pushing phenomenon.
This framework of socioeconomic disparity and violence is key to understand how entire population sectors in Río become and remain killable people, and to assess the serious restraints that inmates who proceed from these sectors will face again, once their time in prison is finished.
Vernacular religion is a subject which fascinates us here at the RSP, because in keeping with our critical perspective, it challenges that idea that neat categorical boundaries may be drawn, and reminds us that when attempts are made to draw them, particular interests are being served. David Robertson was given
For Brazil’s “killable people”, there are two prevalent ways to deal with the relative hell of prison – both involving allegiance and devotion. You can give your life to the gang or give your life to God. Only three types of people dare to venture into the heart of a Minas Gerais prison: the condemned, the pentecostal pastors leading the prison ministry, and curiously brave sociologists such as Dr. Andrew Johnson.
“By shifting attention to the performance of religion, neuroscience might help understand the processes in the brain which support or bring forth such practices. This could then lead to better understandings of the workings of memory, the invocation of ‘religion’, and the relations between these, without essentialising strategies.”
In the year 2000, English-speaking scholars interested in ‘religion’ were introduced (in translation) to one of the most important texts in the sociology of religion in recent years, Danièle Hervieu-Léger’s “Religion as a Chain of Memory”. This book placed the study of ‘religion and memory’ firmly on the academic agenda,
Conference report by Josip Matesic, PhD Candidate, University of Wollongong
The University of Queensland hosted last month (8-10 July) the biennial conference of the Religious History Association (RHA). The conference itself was one stream of a larger conference: the annual conference for the Australian Historical Association (AHA) (7-11 July). The theme
Conference report by Nathaniel J. Morehouse, PhD, University of Manitoba
Between Thursday May 22 through Saturday May 24, the North American Patristics Society held its annual conference in Chicago. Attendance this year was an all-time high with nearly 400 members attending, and roughly 300 paper presentations over 75 sessions. It was
The RSP would like to thank Christopher Kavanagh for writing the conference report.
For the past few days I attended the International Association for the Cognitive Science of Religion’s (IACSR) 5th Biennial Conference. The theme this year was focused on addressing the state of the field, 25 years after the cognitive
Despite Meyer’s own resistance to being named a theorist, I argue that her sensational mediation is a form of theory making, one which more students of religion should embrace.
After the keynote, at the EASR, guest interviewer George Ioannides had the opportunity to meet with Professor Meyer to discuss her work, her career, her views on the importance of studying religion and/as material and visual culture, and her advice for students who similarly wish to research topics at the intersection of cultural anthropology and the study of religion.