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In its earliest uses, the word “yoga” meant “yoke,” primarily yoking a warhorse to a chariot. In the classical period, yoga took on a variety of other meanings, including yoking the mind-body complex through meditative practices, such as breath control and mantras, to achieve liberation. In this interview, we discuss the history and development of yoga in its South Asian contexts, and then examine its transformations across the globe into the contemporary era.
For this interview with Lynn Davidman, we focus on the concepts of conversion and deconversion, illustrations of these processes in various contexts, what each term means and how each is experienced in someone’s life, the histories of these terms and their use in scholarship, and issues that arise from their conceptualization or use.
Japanese religiosity is not necessarily based on what one believes in, but rather on what one does or should do and what one can get out of such activities, regardless of whether the fruits are of a spiritual or material nature.
In Part 2 of this week’s interview, Meredith McGuire continues to speak to Martin about the multiple issues of power, normativity and embodiment of religious life that can be observed through her concept of Lived Religion.
Dr. Meredith McGuire talks about the multiple issues of power, normativity and embodiment of religious life that can be observed through her concept of Lived Religion. Part 2 on Wednesday!
Despite Meyer’s own resistance to being named a theorist, I argue that her sensational mediation is a form of theory making, one which more students of religion should embrace.
There is an important message embedded in Marion Bowman’s notion of “vernacular religion”–that when we plant our feet firmly on the ground, amidst the fray of religious life, we are confronted with the unmistakable heterogeneity of both belief and practice. As living people “do religion” on the ground it may