On the one hand, many scholars in religious studies rightfully state that much work has been done on religion and space, and, on the other hand, many anthropologists (including myself) still feel confident claiming that there is a dearth of work on this topic.
Area 51, Ancient Aliens, endemic child abuse at the BBC, and Reptilians,… This interview begins with David’s own journey to this research field, before considering some basic questions such as “what is a conspiracy theory?”
White’s research, in conjunction with my own and others’, calls into question a theoretical assumption held by many CSR scholars that the body plays a negligible role in beliefs about supernatural agents.
Perhaps my greatest argument against ‘non-religion’ has been based on the notion that it stands as a relational umbrella…
Fedele emphasizes that an academic researcher must acknowledge the power issues present in a researcher-interviewee relationship: the academic doesn’t know everything, nor is the participant ignorant.
in this interview, we discuss Jenny Butler’s work on Paganism in Ireland, the impact of that particular context upon the Paganism/s she has researched – particularly in terms of language, mythology, and the natural landscape – and also some of the issues associated with the academic study of Paganism in general.
Essentially, Kripal calls out the religious studies world for not having a sufficient appreciation of the power of imagination and invites scholars and the interested public into a new comparativism that moves away from strict materialism.
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.
How can studying literature help us to study religion? And what the question even mean? In this interview, Alana Vincent, Lecturer in Jewish Studies at the University of Chester, sets out some of the interesting intersections of these two fields. We can glean ethnographic or historical detail from literary works, and
For Brazil’s “killable people”, there are two prevalent ways to deal with the relative hell of prison – both involving allegiance and devotion. You can give your life to the gang or give your life to God. Only three types of people dare to venture into the heart of a Minas Gerais prison: the condemned, the pentecostal pastors leading the prison ministry, and curiously brave sociologists such as Dr. Andrew Johnson.
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.
“Pretty much unprepared for the sensory feast of a Santo Daime ritual, I was visually struck by the colourful ‘uniforms’ and brightly decorated ceremonial space. The strongly rhythmical and fervently sung ‘hymns’ also made an impact, as did the powerful smell and bitter taste of the religious sacrament which practitioners call ‘Daime’. A psychoactive beverage more commonly known as ‘ayahuasca’, the sacrament of Daime and its psychotropic effects further added to the intense sensory stimulation which abides as an enduring memory of my earliest encounter with Santo Daime.”
This week we bring you an interview with Chris Silver speaking to Professor Michel Desjardins of Wilfrid Laurier University, Canada, on the topic of Religion and Food. Connections are made with recent turns in the academic study of religion (gender, materiality etc.), and other areas of study such as religion and nutrition/health. This wide ranging interview builds a strong case for greater scholarly attention to be focused upon this more quotidian aspect of human life, with some stimulating anecdotes and methodological considerations along the way, We are not responsible for any over-eating which may occur as a result of listening to this tantalizing interview…
What do we talk about when we talk about religion? What do we recognize as essential and specific to any given faith, and why? In this lecture, I address these questions by drawing on fieldwork among humanists in Britain, paying particular attention to humanism’s relation to Christianity.
“Belief” is a critical category in the study of religion. Indeed, for some scholars, it is the very essence of religion; as Clifford Geertz wrote, “To know, one must first believe.” Others, however, see the emphasis on belief as part of the Protestant bias in the development of the discipline, and have proposed various ways of avoiding talking about it at all. In this interview, Martin Stringer explains his model of situational belief to David, and explains how it not only better represent how beliefs actually function for individuals, but also challenges preconceived notions of what “religion” “is” in several ways.