In this RSP interview, we are joined by professor Dorothea Ortmann from University of Rostock, to delve more into the foundations of the science of religion in Peru. She first states the major differences between the confessional studies or studies oriented to theological or pastoral matters, and the social scientific study of religious phenomena (Ortmann, 2004).
Fitting neatly within a complexity thesis tradition, Hameed employs what might be called normativizing nuance. By this I mean that by demonstrating the complexity/messiness of things “on the ground,” one version of a tradition can be delegitimized and/or another version of the tradition can be legitimized. In this sense, “Islam and science/evolution” has a great deal of resemblance to work on “Islam and violence.”
Science and evolution in Muslim societies is a complicated topic. Among the public, what does evolution mean? Whats does evolution stand for? Is there a ‘Muslim view’ on evolution? In this podcast, Stephen Jones interviews Salman Hameed about recent research on Muslim perceptions of science and evolution.
While those that reject the concept of God can never associate the “higher power” with the divine, it is obviously still appropriate to explore whether a metaphysical force might lay behind it power and, if so, what it might be. After all the origins of Alcoholics Anonymous, founded in the late 1930s, are undeniably Christian.
What is the relationship between ‘religion’, ‘spirituality’, ‘addiction’ and ‘addiction recovery’? What are we meaning by ‘addiction’? Is it socially constructed? Why are we even talking about a relationship between these concepts?
Dr Elisha McIntyre discusses her research into religion and humour, particularly looking at comedic work The Church of Jesus Christ of Latter Day Saints as well as a broad range of evangelical comedians. McIntyre discusses the use of religious comedy as a point of entertainment as well as an identity solidifier, evangelical tool, and preaching format within Christianity.
We’re delighted to announce some exciting new opportunities to join the RSP team.
First of all, we are looking to increase our pool of interviewers. We need interviewers in North America, and especially in Asia, Africa, and other regions that have been under-represented on the RSP to-date. Our interviewers typically record
As it happens, just two and a half weeks ago, I was in the audience of a panel called ‘Rethinking Theory, Methods, and Data: A Conversation between Religious Studies and Sociology of Religion’ presented at the annual conference of the American Academy of Religion. The panel was advertised as a
“The Unverifiable Truth-claim”, recorded at BASR 2016, hosted by David Robertson, and featuring Christopher Cotter, Katie Aston, Jonathan Tuckett, and Krittika Bhatta… Bhatta… Bhattacharjee! Plus a special appearance by RSP Managing Editor, Thomas Coleman! If Carole Cusack isn’t playing, who will win? How many times will Jonathan accidentally swear?
Once we acknowledge that the invention of religion as a universal category and its subsequent critique by the forces of secularism took place under a certain Western provenance, why would we continue expanding the scope and reach of the world religion paradigm?
The observation that ideas are not inherently radical, but that the term is a relative one that involves comparisons to social norms, is of critical importance. The value judgments that we ascribe to ideas are not innate to them but are instead reflections of our own beliefs. These beliefs and norms vary between societies and over time within society.
In this longer-than-usual episode, Chris and David provide an interlinking narrative between Grace Davie, Joe Webster, Carole Cusack, Jonathan Jong, Paul-Francois Tremlett, Linda Woodhead and Kim Knott, reflecting on current or future developments in the sociology of religion which challenge the ubiquity of the secularization thesis, problematize it, or go beyond it. The key question: beyond secularization, what is the sociology of religion for you?
Drone music is often described with terms such as violence, aggression, pain and suffering, but it is these markers of extremity which allow a sense of catharsis, dark spirituality and even healing according to listeners. Drone metal, then, addresses deep issues of importance in rather different musical and conceptual registers to Hoondert’s requiem composers and audiences. But in exploring the sacred in music, each are equally concerned with profound themes whose impact for many will elude language.
What makes the sociology of religion and Religious Studies distinct from each other – if anything? Paul-Francois Tremlett, Titus Hjelm and David Robertson discuss what the two approaches have in common, and how they differ. Importantly, they consider how they might learn from each other. Does the sociology of religion over-rely on surveys, or could RS benefit from such large-scale data?
Does the President elect of the United States suffer from such debilitating ideology which Obama, and Alinsky, argued against, or is he, in line with Francis’s argument, someone who has not become radicalised but rather has joined with radicals pragmatically? As much of the ‘main-stream media’ comes to terms with the election of Trump, it appears to be the second option which they are trumping for.