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.
Various new religious movements seek to establish a presence in politics through challenging the hegemony of traditional churches in a very peculiar way.
Having exiled the supernatural, science finds itself left with the task of writing a modern genesis, or a liturgy for a secular age.
When confronted with mortality, humans face the possibility of experiencing a significant amount of terror. Interestingly, many times, people are able to avoid this terror and actually enjoy the mortality themes that are presented. Consider the horror movie industry. To illustrate, Paranormal Activity (Blum & Peli, 2007) brought in
We should be aware of the delocalising effect of attempts to remove religion from public spaces and the consequences this process has for those who dwell and invest meaning within these spaces.
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.
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.
“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.”
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.
To my knowledge, prior to the nineteenth century, suksma sarira was never applied to the body of a living human being. In India’s yogic and tantric literature, this has simply been called “the body,”