Religious identifications that are alternative to the major world religions are relatively new to census questionnaires. However, there is a stark difference between the available options on religious identity in the 2012 US Census than there are in the 2011 UK Census.
For all our talk of religion being a human endeavor, we are unaccountably unaccustomed to thinking of it as one; we treat it as an abstract phenomenon that can be subjected to a passably “objective” study, like thermodynamics or photosynthesis.
David Robertson speaks to two remarkable scholars, Carole Cusack and Steven Sutcliffe, on the significance of G. I. Gurdjieff to the study of religion. How do we approach figures like Gurdjieff whose legacies (and archives) are tightly controlled by their followers, and who often aren’t seen as worthy of study by the academy and publishers?
Riddu Riddu has been important for the Sámi population as a meeting place as well as for people who have lost their connection to the Sámi and wish to learn.
what I will be addressing in this response, which I believe has become an area of concern for both ethnographers and subjects, are the effects that the ‘researcher’ might have in organising and constructing the identity of the ‘researched’ in emic self-representations.
The Insider/Outsider problem, relating to where scholars position themselves relating to the subject matter (whatever that may be), is one of the most perennial problems in the academic study of religion. Does one have to be a member of a community for your testimony about that community to be valid? Or does your membership of the community invalidate your objectivity? Does an academic training permanently exclude you from insider status regardless of your personal ‘beliefs’ or sense of belonging? These questions and many more form part of the theoretical backdrop for this interview with Dr Chryssides.