Based on her ethnographic fieldwork in the area, Mencej describes witchcraft from a variety of angles, from psychological to anthropological and historical, providing a detailed understanding of witchcraft as part of the lived social reality of the community. In what kind of situations are witchcraft narratives evoked? What makes them effective? Who could gain the reputation of being a witch and why?
This roundtable, in association with the Faraday Institute for Science and Religion, considers the impact of recent technological advances in Artificial Intelligence (AI) and robotics on religion, religious conceptions of the world, and the human. It draws attention to how such advances push religion beyond how it has been commonly defined and considered.
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).
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?
In this podcast, Dr Jaime Regan Mainville, a leading researcher in the anthropology of religion and linguistics, discusses his ethnographic research among some of the indigenous peoples of the Amazon basin.
In his interview with Sidney Castillo, Dr. Luis Millones discusses some of the traditions that have formed the basis for his research, particularly in the northern coast, northern highlands and south highlands of Peru. He mentions that, with the impact of colonization, many of the indigenous beliefs were replaced or mixed (to some extent), in order to facilitate the installation of a status quo that incorporated many of the ethnic groups’s beliefs (among other, more ‘earthly’ institutions) that were present prior to the Spaniards’ arrival (Millones 2005).
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.
It is unfortunate fact that in popular ‘Western’ imagination, the land of India is frequently orientalised, and naively conceptualized as ‘the quintessential land of religion, spirituality, and miracles.’ Although we would certainly not want to completely invert this stereotype by substituting one unnuanced and inaccurate construct for another, what happens when we take a closer look at a constituency who challenge this narrative, those who identify as ‘rationalists’ and engage in the criticism of ‘religion’ in India?
Religious actions speak louder than words. Dr. Jonathan Lanman on credibility enhancing displays (CREDs), and the role that such public displays of commitment play in the acquisition of both belief and nonbelief.
In this interview with Chris, Altglas discusses the complex genealogy of ‘bricolage’, tracing a movement from forms of cultural warfare to ‘playful, postmodern bricoleurs’ – what many might be tempted to dub ‘pick and mix spirituality’. However, as Altglas goes on to demonstrate, with a particular empirical focus upon Hindu-based Yoga centres and the Kabbalah centre, far from a carefree process of shopping at the ‘spiritual supermarket’, ‘the original meanings and otherness of elements used in this religious bricolage matter, and in fact limits, the popularization of “exotic” religions’.
Luhrmann details the rise of evangelicals in the 60’s and 70’s, and how anthropological work can be informed by evolutionary psychology. This serves as a framework to understand the unique training processes that teach an individual that their mind is not only open to their own thoughts, but God’s as well. Luhrmann goes beyond a purely explanatory endeavor and is interested in understanding the processes that lead some to see God as “a person among people”.
The idea for this roundtable was that it would follow on directly from this week’s interview on religion and literature, but expand the discussion to cover a variety of points relating to narrative, autobiography and (auto)ethnography in the study of religion. Featuring Dr Wendy Dossett, Prof. Elaine Graham, Dr Dawn Llewellyn, Ethan Quillen, and Dr Alana Vincent.
Breaking down the boundary between the research lab and the “field site” is becoming more common beyond the boundaries of religious studies and anthropology.
It’s dark outside. The moon hangs in the sky and the soft smell of smoke permeates the warm air as it stings your eyes. Looking down, you notice the glow from burning coals, as hot as 535 degrees C, scattered on the ground below. When Saint Constantine calls you to become a firewalker – you answer – at least if you are one of the Anastenaria.
Following from our interview on monday with Ingvild Gilhus, today’s podcast presents an “authors meet critics” session on the new edited volume by Ingvild Gilhus and Steven Sutcliffe, New Age Spirituality: Rethinking Religion.