James Kapaló takes us inside the Eastern European secret police archives to show us how minority and new religious groups were portrayed. We explore the visual and material presence of religious minorities in the secret police archives in Hungary, Romania and the Republic of Moldova. In particular, we look at Inochentism, a new religious movement in Moldova and Romania. In the discussion, we consider the theoretical and methodological issues in working in archives suh as these, and the historiography of NRMs. We also discuss the complexity of the religious field in post-Communist Europe.
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
Douglas R. Brooks, Professor of Religion at the University of Rochester, discusses how he became involved in the academic study of Hinduism, specifically Tantra and goddess-centered traditions. He begins with his training in Sanskrit and Tamil at Middlebury College, where he found that little English work had been done on Hindu traditions for some years. He concludes with some reflections on public service as an academic and his plans for a new book on Tamil pilgrimages.
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.
Sexual ethics and Islam? How might one begin to study such a vast and “problematic” topic? What are some of the most prescient issues that recur in this contested field? And what is the broader significance of this discussion for Religious Studies in general?
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.
Evangelicalism in Peru has become a driving force in politics and decision making across major subjects, such as gender-related policies and institutional power. In this podcast, professor Juan Fonseca aims to elaborate a brief history of Protestantism, in order to comprehend its current mainstream manifestation.
Does scientific evidence have any bearing at all on the existence of a God or gods? In this podcast, Thomas J. Coleman III interviews Dr. Luke Galen on his latest theoretical work, which combines evidence from across the psychological sciences to address how natural processes influence attributions of supernatural agency.
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.
We spend a lot of time on the Religious Studies Project discussing Religious Studies as a discipline or field of study, what it means to study ‘religion’ with or without quotation marks, and what exactly it is that the critical, scholarly study of societal discourses surrounding ‘religion’ might have to offer. However, up until today we have never tackled head-on the institutional location of Religious Studies within a higher education environment that is becoming increasingly stretched, and dominated by market forces and political whims. In particular, how might this situation affect graduate education it the study of ‘religion’?
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.
In this podcast, Dr. Christopher Harding uses his research on psychoanalysis and Buddhism in modern Japan to tackle the two-way dialogue between religion and the psy-disciplines. How have these shaped each other, and what are tensions between them?
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.