While there is little disagreement as to the basic content of Gurdjieff’s spiritual teaching, there is currently no concrete proposal about the place of Gurdjieff within the broadly scientific study of religions.

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Since the 1980s, social and economic pressures to stay within mainstream society have become more prominent, and spiritually minded individuals often seek more limited, loosely bonded participation in New Age-style modes of thought.

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I hope I can place Webster’s research [on the Scottish Brethren] in the wider social and historical context, the ‘national level’ alongside the ‘local’ and ‘global’ ones.

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The reasons people might go on what they call ‘a pilgrimage’ are complex. Amusement may be as important as communion, escape from everyday life as important as prayer. But, and this is an important point that does not come up in the interview, they may not be the reasons a person may give when asked by fieldworking scholars.

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What is a pilgrim? Who is a pilgrim? Simply visiting a shrine, cathedral, temple, or other ‘sacred’ site cannot be the defining characteristic.

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While often rigorously testing for variance among the religious, many studies treat the irreligious as if they have a static identity, resulting in an elision of the range of beliefs and behaviors that have been found within this growing group.

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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?

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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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