Engaging gender as an important category of analysis in the study of religion is to interrogate, destabilise, and interrupt the ‘business-as-usual’ of the conceptual and organisational assumptions often employed in our highly dynamic yet historically and oft-times structurally androcentric discipline. In the words of Judith Butler (1990: vii), one could
In the interview with Professor Eileen Barker, three broad themes are brought up. First, the definitions of ’new religious movement’ and ’cult’ are given a brief consideration. After this, Barker introduces the Inform network and its activities in distributing information and making the results of scientific research concerning new religious
Anzac and Awe: Religion, Violence, and the Media in Australia
By Zoe Alderton, University of Sydney
Published by the Religious Studies Project, on 9 May 2012 in response to the Religious Studies Project Interview with Jolyon Mitchell on Religion, Media and Violence (7 May 2012).
Jolyon Mitchell is Professor of Communications, Arts
“My own field of research is digital religion, an area with a particularly troubled relationship to history. Scholars and commentators interested in digital culture and its significance for religion have struggled to distinguish what is truly new from what has come before, and continue to search for helpful ways to talk about change.”
In another roundtable gathering, conversation ranges from the strengths and weaknesses of such data, whether there is more to the social sciences than quantitative methods, and the place of the social sciences within a multi-disciplinary Religious Studies field. Can we trust social sciences when we study religion? Is a social scientific approach the future of religious studies? What is an alternative to a social scientific approach?
Bron Taylor, Professor of Religion and Nature at the University of Florida, and editor-in-chief of the Encyclopedia of Religion and Nature (2008), may be the best interpreter of environmentalism as a religious project working today. His latest book, Dark Green Religion: Nature Spirituality and the Planetary Future
The Demise of Established Religiosity
While it is often argued that the secularization thesis only referred to macro-level secularization – the separation of religion from other societal spheres in the process of functional differentiation (cf. e.g. Wilson 1998) – there is no way of denying that most specific secularization theories also
Religion’s common denominators, and a plea for data
By Stuart Ritchie, University of Edinburgh
Published by the Religious Studies Project, on 11 April 2012 in response to the Religious Studies Project Interview with Benjamin Beit-Hallahmi on Psychological Approaches to the Study of Religion (9 April 2012).
Beit-Hallahmi rightly notes that psychologists of religion
When encountered for the first time, the idea of a fiction-based religion might seem quite ’far out’ and counter-intuitive. How is it possible to mix together religion (that, supposedly, deals with faith and so with a truth of some sort) and works of popular culture, which are clearly created by
Ethnographic Fieldwork: Falling in Love or Keeping your Distance?
By Dr Joseph Webster (Downing College, University of Cambridge)
Published by the Religious Studies Project, on 28 March 2012 in response to the Religious Studies Project Interview with Bettina Schmidt on Athropological Approaches to the Study of Religion (26 March 2012).
Of all the
After this week’s podcast, which involved eight scholars giving their views on the future of Religious Studies, there was really only one way we could create a suitably collective and varied response – six postgrads sitting around a table, accompanied by pink gin and our trusty dictaphone. Conversation ranges from the public perception of what Religious Studies does, what to do with a RS degree, to the financial practicalities of doing postgraduate research in the UK and US today. Mostly, though, it’s a collective rant about the cognitive study of religion
” In our contemporary world we tend to find ourselves more absent-mindedly sailing toward the yawning mouth of that swirling vortex known as “a definition of religion.” We need to be cautious with the application of new terms. We seem too often prone to kneejerk patchwork, slathering layer upon layer of temporary fixes, either impudent in our knowledge of foundational issues, or victims of deep denial. We long to resolve ambiguity by applying more ambiguity, when we should just dig up the foundation and rebuild.”
“This post offers tips and advice for disseminating your research to a wider audience, beyond traditional academic mediums such as journals. This is based entirely on my own recent experience; as a Dickens scholar, the bicentenary celebrations brought about a number of opportunities and activities to talk about my research.”
Like with many of Grace Davie’s conceptualizations, the notion of “vicarious religion” is destined to garner much attention and debate. I must admit that when I first read about it, I rolled my eyes without really knowing why. Perhaps I predicted that the same puddle of ink would be spilt
“My intentions rather are to assist applicants to understand a little better what all is involved in evaluating applicants for a position, and perhaps to help applicants prepare themselves better to participate in the application and interview processes.”