Charles Darwin's On The Origin of Species was published in 1859, and had an immediate and dramatic effect on religious narratives. Traditional religions were forced to adopt an evolutionary worldview, or to go on the offensive; whereas New Religious Movements like Wicca or New Age adopted an environmental concern as a central part of their belief. And possibly, ...
Charles Darwin’s On The Origin of Species was published in 1859, and had an immediate and dramatic effect on religious narratives. Traditional religions were forced to adopt an evolutionary worldview, or to go on the offensive; whereas New Religious Movements like Wicca or New Age adopted an environmental concern as a central part of their belief. And possibly, for individuals and groups committed to protect, preserve or sacralise nature, environmentalism has become a kind of religion in itself.
Bron Taylor is Professor of Religion and Nature at the University of Florida. He is also a Carson Fellow at the Rachel Carson Center at Ludwig-Maximilians-Universität München. His central scholarly interest and personal passion is the conservation of the earth’s biological diversity and how human culture might evolve rapidly enough to arrest and reverse today’s intensifying environmental and social crises. He edits the Journal for the Study of Religion, Nature and Culture, as well as the two-volume Encyclopedia of Religion and Nature. His latest book is Dark Green Religion: Nature Spirituality and the Planetary Future (2009) – the first chapter can be read on his website, along with a wealth of other supplimentary material including a piece on Bron’s thoughts on the movie Avatar, as discussed in the podcast
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It might help to consider what exactly terms like “The Emerging Church Movement” (ECM) and its terminological correlates (e.g., emerging, emergence, or emergent) intend to describe.
Social scientists frequently employ contested categories or concepts (Beckford 2003, 13) in the description and analysis of ethnographic data. In other words, a conceptual gap often exists between emic self-description and etic secondary formulation. Informants don’t always acknowledge or accept scholarly terms and definitions.
The disappointment of Western pacifists here is not unlike the reaction of early Orientalists who, disappointed by the ritualism and deity-worship they found in living Buddhist cultures, described a degenerate Buddhism.
Let me begin by saying that this is not a critique, but an effort to contribute to a conversation about issues that have affected me personally as a scholar. In particular,...
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 (2010), argues that the constellation of spiritual and naturalistic worldviews
In Stewart Guthrie’s interview with Thomas J. Coleman III for The Religious Studies Project, Guthrie begins by outlining what it means to ‘explain religion’. He defines anthropomorphism as “the attribution of human characteristics to nonhuman events” and gives an example of this as applied to auditory and visual phenomena throughout the interview.
Carlo Ginzburg is professor emeritus in History of European Cultures in Scuola Normale Superiore in Pisa, Italy. A distinguished historian with a remarkable career, Ginzburg is known for his microhistorical research approach. His most well-known book The Cheese and the Worms: The Cosmos of a Sixteenth Century Miller follows clues ...
From dress codes to notions of purity to questions of the legitimate of power the topic of gender is one few scholars can afford to ignore. With a whole range of issues to be investigated Lisbeth Mikaelsson gives us an introductory insight into the complex topic of religion and gender: the issues it raises, the way we go about it, who’s doing it and why.
What does it mean to teach or research religious studies digitally?
Does religious "data" make digital religious studies distinct within the digital humanities?
What is a digital religious studies research project you think more people should know about?
How can departments and the field better support digital methods and pedagogies?
Six scholars gathered at the AAR's groundbreaking THATCamp to discuss these questions and more!
In this interview, Dr. Jasmin Zine talks about Muslim schools in Canada and their impact on their students’ identity development and integration in the society. Having served for decades as a tool to preserve a particular religious identity, Islamic schooling also plays a crucial role in empowering female students. In some cases, Muslim schools have become a safe haven, especially for women, “a place where their identity is not in question, where they can feel safe and comfortable”.
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