In this response to our interview with David G. Robertson, Fryderyk Kwiatkowski builds on and furthers the discussion by exploring alternative approaches to studying gnosticism in conversation with Robertson’s analysis.
In this response to our episode with Khurram Hussain, Matt Sheedy situates Hussain’s work and outlines the usefulness of Hussain’s ‘critical humanist approach’. Sheedy then furthers the conversation by posing some questions about the implications of this approach and how it might translate to other disciplines.
Tancredi Marrone and Andrej Kapcar, in their response to our interview with Bernd Brabec de Mori and Olivia Marcus, unpack common assumptions about ayahuasca and shamanism and outline the benefits of decolonizing current approaches and understandings.
Following the social media discussions started by our interview with Craig Martin and response from Kevin Schilbrack, Donovan O. Schaefer furthers the conversation by asking us to explore the complexity and materiality of discourse analysis.
Responding to our interview with Mitsutoshi Horii, Ioannis Gaitanidis highlights Horii’s analysis of the public benefit-aspect of religion in Japan and expands the conversation by asking how scholars can build on and push further our deconstructive analyses for the critical study of religion.
Responding to our interview with István Perczel, Theron Clay Mock, III explores the longstanding tensions and questions between ‘new’ and ‘old’ and how academic methods of engaging those issues can prove useful both in and beyond the academy.
In his response to our interview with Craig Martin, Kevin Schilbrack critically engages Martin’s discussion with regard to discourse and materiality, notions of belief, and the analytical usefulness of the category ‘religion’—take a look!
Responding to our interview with Chris Cantwell and Kristian Petersen, Jeri E. Wieringa builds on the conversations of research evaluation and sustainability issues in digital humanities projects and unpacks what is at stake in how we define DH work and projects.
In this response, Isaac Weiner builds on the discussions in our recent interview with Chris Cantwell and Kristian Petersen by exploring how scholars can work to make digital humanities projects more accessible, how we can avoid exploiting the labor of early career scholars, and how we can take the affective experience of these projects into consideration.
Responding to our interview with Danielle N. Boaz, J. Brent Crosson reflects on when and how African diaspora practices are classified as “religion” or “witchcraft” and unpacks the socio-legal effects of these categorizations.
Susan Bigelow Reynolds, in her response to our Season 10 episode with Alyssa Maldonado-Estrada, calls attention to how Catholic devotionalism is frequently essentialized and limited in its understanding. She argues instead for a “more expansive consideration” of Catholic ritual ecology.
Responding to our Season 10 episode with Alyssa Maldonado-Estrada, Kristy Nabhan-Warren furthers the discussion on inadvertent feminization of Catholic devotionalism and ways in which it can be reimagined.
This work is licensed under a Creative Commons Attribution- NonCommercial- NoDerivs 3.0 Unported License.
The views expressed in podcasts, features and responses are the views of the individual contributors, and do not necessarily reflect the views of The Religious Studies Project or our sponsors. The Religious Studies Project is produced by the Religious Studies Project Association (SCIO), a Scottish Charitable Incorporated Organisation (charity number SC047750).
