I cannot help but think that the field’s continued reliance on these classical thinkers works to limit the possibilities for analysis to those concerns raised by such figures even in the midst of increased calls for non-Western scholarly interlocutors and more diverse research sites.
Perhaps it is time to stop treating the word “religion” as a tool of the scholar and to start treating it as the very object of study.
Scholars who deconstruct without re-construction undertake a feeble version of deconstruction that undermines itself (often without realising it).
The current proliferation of studies exploring the development of contemporary yoga can be seen as a direct challenge to popular perceptions of yoga as a timeless and unified practice which are reproduced (often as a marketing ploy) in non-academic contexts.
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.
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.
While perspectives about conversion are Christian-centric, the idea of conversion itself is religion-centric.
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?
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.
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.”
In exploring the interstices running along the contours of religion and popular culture researchers must not neglect the embodiment and praxis of religious expression in popular culture and vice-versa.
There is the perception that critical scholarship will not get a fair hearing, and there is a perception that theological or confessional scholarship is incapable of being fair.
It is my belief that the failure of CSR to adequately address its inherently interdisciplinary nature has been a detriment to the field and that by addressing these issues it will help the field to grow as well as to help non-CSR specialists understand more of the subtlety of this scientific approach to our subject.
By studying only video games, we impede ourselves and the progress which can be made; there are many aspects of video games which are affecting other elements of popular culture.
This past January, the Society for Personality and Social Psychology had its biggest turn out to date for its 17th Annual Convention in San Diego, California. Despite religion, as a broad category of research, all to often being missing in action in the psychological sciences, researchers embracing the study of religion were hard to miss throughout SPSP 2016. Conference report for The Religious Studies Project by Adam Baimel, University of British Columbia.