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,”
Having so vigorously rocked the academic boat early in his career, Cook later changed tack gracefully when he realised that he had set a course in the wrong direction.
what I will be addressing in this response, which I believe has become an area of concern for both ethnographers and subjects, are the effects that the ‘researcher’ might have in organising and constructing the identity of the ‘researched’ in emic self-representations.
By defining Indigenous Religions as focused primarily on ancestors and as rooted in location, I have restricted the term in a way that then opens up wide permutations of ancestral and localised traditions as they are affected by modernity, globalisation, travel and mass communication, including indigenous people living in diaspora…
Nongbri’s work, as I see it, offers a very valuable tool not only in approaching and interpreting the ancient usage of terms such as religio and threskeia and their respective history but also how those ambiguous terms are adopted and used by modern people who long for those ancient practices that scholars label “religious” in order to establish claims that touch upon different matters
The first rule of adjuncting is you don’t talk about adjuncting.
The second rule of adjuncting is… you don’t talk about adjuncting!
If you have seen the film Fight Club, a visually stunning piece based on Chuck Palhnuik’s book by the same title which savagely critiques modern consumerism, you know that I
An atheist could perform all kinds of prayer in the exact same way a believer does but would not necessarily perceive his (or her) actions to be connected to a higher power.
Breaking down the boundary between the research lab and the “field site” is becoming more common beyond the boundaries of religious studies and anthropology.
demons and spiritual warfare aren’t something that snake handlers invented just yesterday, it is a major thread woven through the entire history of Christianity, and one that continues to be woven through it today.
Over the past two-and-a-half years, the RSP Team have become increasingly aware that the podcasts and other resources that we disseminate are being used in a variety of interesting, innovative and unexpected ways in the teaching of Religious Studies, both by ‘students’ and their ‘teachers’, and at all levels of
In many writings, the term spirituality is credited with the positive and the term religiosity is credited with the negative. Dr. Schnell shifts the focus from the content and valence of these concepts to how valuable these concepts are for individuals.
I am beginning to worry that clergy feeling the need to conduct their own research to prove their value in healthcare settings may be a sign that the faithful are starting to identify with (or at least play by the rules of) their scientific captors.
The starting assumption is that religious people will be fundamentally unable to speak to those who don’t share their faith. But why start with the assumption that translation will be a problem?