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

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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.

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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

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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.

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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.

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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.

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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.

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Various new religious movements seek to establish a presence in politics through challenging the hegemony of traditional churches in a very peculiar way.

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Having exiled the supernatural, science finds itself left with the task of writing a modern genesis, or a liturgy for a secular age.

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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

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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.

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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?

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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.

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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.

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Graffiti outside The Menagerie, Belfast, where Ikon first began meeting. Photo credit: Mark Berry, safespace community, Telford.

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.

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Pentecostalism in Latin America