Most scholars examining invisibility in Ellison’s novel consider it a social metaphor: the novel’s protagonist is made invisible by people’s refusal to really see him. Yet Harriss claims invisibility is also a theological trope, with roots in biblical materials, Protestantism, and Kongo traditions, antecedents that establish it as an unmarked religious category. More than the social marginalization of black bodies, Harriss contends invisibility is metaphysical, too.
Maffly-Kipp offers what might be thought of as a mandate for borders for religious historians towards the end of the conversation. She and Gorman are talking about global histories, and specifically how global history re-shapes American religious history. Maffly-Kipp says it’s not enough to note borders and the crossing of borders, in religious histories. Instead, the meaning and affects and effects of borders on religion must be carefully examined.
Angels don’t just make esotericism accessible to Christians; they make the legacy of Christian thought and active dialogue with the Christian world accessible to people who have often left both on bad terms, and would not otherwise be willing or able to engage with them.
In her interview, Mirjam Mencej discusses her fascinating research into witchcraft in rural Slovenia. She conducted field work in Eastern Slovenia into people’s beliefs on witchcraft. Though restricted to rural areas in Eastern Slovenia, she claims belief in witchcraft is very much alive. She distinguishes traditional witchcraft sharply from modern
Misplaced Faith? an interview with Professor Luke Galen, inspires some interesting speculations that I’ll offer in response. First, the mention of gender differences in the context of individual differences in the “sensus divinitatis” and agency detection is potentially important. Several factors that may help explain gender differences in religiousness are
In a recent interview with the Religious Studies Project, Mirjam Mencej, PhD, Professor of Folklore Studies and Comparative Mythology at the Department of Ethnology and Cultural Anthropology at the University of Ljubljana speaks about her ethnographic research and findings which are presented in her 2017 publication Styrian Witches in European
In his classroom, there is a clear divide between scholar and practitioner, between religious studies and religious practice. Obviously, [Brooks] is an example of how those two worlds comingle. But he is also committed to further advancing the study of religion as a secular discipline – in the same way that one studies history, psychology, sociology, and the like.
In this interview on ‘Studying Tantra from the Inside and Out’, Douglas R Brooks allows the listener an insight into his own personal and academic development, and an account of how various factors led him to the study of South Indian Shrividya Shakta Tantrism. There are many interesting elements to
Paths need not be linear nor our place on them stagnant, rather we can draw from the past and draw it into the present moment, revisiting and revising as we ask new questions in enduring, and uniting, struggles over ethics in sexuality and beyond.
I can’t help but see the parallels between the Peruvian religious and political history which Fonseca outlines in his interview and the events currently taking place in the United States where religion and politics are more intricately entwined than ever before by a minority Far-Right Conservative Christian movement and its dominant media presence. This intriguing parallel makes Fonseca’s interview timely and important as history repeats itself.
Claiming that social deficit increases religious belief is also hard without presupposing that some belief was already there. Compensating lack of social interactions by interacting with an invisible, divine, being is easier if the individual already has some prior belief. Without it, jumping to beliefs in invisible beings seems a long jump. Misattributing agency also comes a lot easier if the individual already has some idea about the agent to whom actions can be attributed.
The Religious Studies Project in the UK and State of Formation in the US stand out as two exemplary religious studies projects, often, as with these two, in collaboration with other universities, (as opposed to individual departments or programmes) that utilise social media daily to reach and interact with their intended audience.
Extensive research has been conducted by psychologists, and continues to be conducted, exploring beliefs, values and perceptions. However, despite being a central part of the lives of so many people, religion and spirituality continues to be a fringe concern for many psychologists – perhaps because they are frequently perceived as being unscientific.
One link between yogic practice and museums may come from viewing yogis, yoga teachers, and yoga promoters as performing work comparable to museums in the nearly century and a half history of modern yoga’s global spread. As museums curate, exhibit, frame, spotlight, and annotate their works to an anticipated audience, yoga has similarly been consciously displayed and promoted. Modern yoga’s history can be emplotted through the way it has exhibited itself.
Using humour to understand in-group dynamics is especially important in this case since McIntyre’s case studies (LDS and evangelicals) are tight-knit communities that can see themselves as set apart from the rest of the world. As such, their in-group solidarity is particularly important for understanding how they construct their popular culture, which in turn supports their religious worlds. McIntyre makes an astute observation that in-group religious comedy is similar to popular music within these subcultures.