Tag Archives: American religion

In exploring the interstices running along the contours of religion and popular culture researchers must not neglect the embodiment and praxis of religious expression in popular culture and vice-versa.

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Some religion scholars got into studying the law through studying New Religious Movements (NRMs) or minority religions, as they tend to be treated differently under the law.

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That this conference took place at the National University of San Marcos was quite inspiring. This was the first university on the continent with a theology and arts faculty during the second half of the sixteenth century. Now, almost five hundred years later, Peruvian academics still have an interest in studying religion. However, our current perspectives and methodologies are far more diverse, and ever broadening. I remain optimistic that, in the near future, the academic study of religion in Peru will be as widespread and supported as other research areas.

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77th Annual Meeting of the Association for the Sociology of Religion (ASR), 20-22 August 2015, in Chicago, Illinois. Conference report for The Religious Studies Project by Amanda Schutz, PhD student in the School of Sociology, University of Arizona.

The theme of this year’s annual ASR meeting was a familiar one among

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Joint ASR-ASA reception.

We find ourselves in a time when countries like the UK and the US are, even now, officially providing their citizens the option of identifying via the use of hyphenated ethnicities.

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I wish to deepen the discussion by investigating the discursive link and importance Catholic Ultramontanism played in constructing French-Canadian/Franco-American identity on both sides of the Canada/US border.

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When Adogame rhetorically asks, “which kind of Christianity is authentic,” he implies that conversations on religious authenticity revolve around evaluating various strains of interpretation and practice. Or, put another way, that religious authenticity is a matter of orthodoxy and orthopraxy. But is it?

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In acknowledging how capacious and even misleading the “religiously unaffiliated” label has become, we might wonder if its growth is symptomatic of a taxonomy that has failed to keep pace with restructuring.

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