Making their own contributions to the discourse, Shook and Zuckerman briefly discuss the forthcoming Oxford Handbook of Secularism they are co-editing, the growing field of secular studies, what it might mean to ’be secular‘, different secularisms, and offer up two different views of the relationship between categories such as ’religion‘ and ’secular‘.
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When Adogame rhetorically asks, “which kind of Christianity is authentic,” he implies that conversations on religious authenticity revolve around evaluating various strains of interpretation and practice. Or, put another way, that religious authenticity is a matter of orthodoxy and orthopraxy. But is it?
‘Africa’. ‘Christianity’. ‘The West’. Three seemingly simple terms with clear referents. Three categories which – perhaps unsurprisingly, to regular listeners of the RSP – have been, and continue to be, associated with and invoked in support of myriad competing agendas, truth claims, ideologies, and more. In this interview with Chris, Dr Afe Adogame of the University of Edinburgh provides a stimulating introduction to this vast and complicated triad.
There are some traditions that make this time of the year special. End-of-year listicles, the “War on Christmas” debate, animations of elves dancing with your family’s heads pasted on… and of course, the RSP “Christmas” Special!
This year, Jonathan Tuckett is your host
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.
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.
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.
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’.
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.