In this story is a continuation of “dissident orientalism”, a conflict inherent within the colonial project wherein communities and personal trajectories become embedded within local religious contexts. A distinction made, both in Ireland and Burma, between native religion and the religion of the coloniser serves only to enhance the connection between nationalist movements and ethno-religious identity.
In what sense can a country be “Christian”? Today on the Religious Studies Project, we welcome back Professor Linda Woodhead to discuss and interrogate the question “Is Britain Still a Christian Country?”, the topic of her recent Croall Lectures at the University of Edinburgh.
I hope I can place Webster’s research [on the Scottish Brethren] in the wider social and historical context, the ‘national level’ alongside the ‘local’ and ‘global’ ones.
Almost twenty years ago, Grace Davie observed that despite plenty of studies into the ‘exotic edges’ of religion, ‘the picture in the middle remains remarkably blurred’. Seeking to address this imbalance and engage with the ‘beliefs of ordinary British people in everyday life’, Abby Day‘s recent book, Believing in Belonging
SOCIETY FOR THE SCIENTIFIC STUDY OF RELIGION
NOVEMBER 9 – 11, 2012
Hyatt Regency, PHOENIX, AZ
“Religion, Race, and National Identity”
For much of human history, religion has been tightly connected to peoplehood and to territory – to blood and land. Collective identity was a blending of faith with deep relational ties, in today’s