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.
Some religion scholars got into studying the law through studying New Religious Movements (NRMs) or minority religions, as they tend to be treated differently under the law.
If neither of these concepts, physical or mental continuity between reincarnations, are theologically incorrect, it’s hard to make the case that they are borne out of some more fundamental agent-recognition cognitive structures.
White’s research, in conjunction with my own and others’, calls into question a theoretical assumption held by many CSR scholars that the body plays a negligible role in beliefs about supernatural agents.
Significantly more people are willing to entertain the plausibility of reincarnation than are likely to wholeheartedly adopt reincarnation into their existing belief structure.
The biennial conference of the New Zealand Association for the Study of Religions (NZASR) and the annual conference of the Australian Association for the Study of Religions (AASR) were held together in Queenstown, New Zealand from December 8-10 2015. Interdisciplinary perspectives and theoretical approaches across the humanities and social sciences were evident in the wide-range of papers presented. Islam, and Asian religions more generally, were the most consistent objects of focus, perhaps unsurprising given Australasia’s proximity to Asia and recent increased media attention to the Islamic State.