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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?
‘Religion’ and ‘Feminism’ are two concepts that have a complex relationship in the popular imaginary. But what do academics mean by these two concepts? And how can we study their interrelationship? What can we say about ‘religion and feminism’, about the academic study of ‘religion and feminism’, or about the ‘academic study of religion’ and feminism? To discuss these basic conceptual issues, and delve deeper into the topic, we are joined by a long-time friend of the RSP, Dr Dawn Llewellyn of the University of Chester.
Bahler discusses the notion of ritual as a locus of power in terms of structure and agency. His recent book, Childlike Peace in Levinas and Merleau-Ponty. Intersubjectivity as a Dialectical Spiral (Lexington Books, forthcoming) focuses on neuroscience to grasp the topic power relations at the confluence of religion and other social influences on one’s trajectories.
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?”
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!
Can one really engage in a “serious conversation” in which one always has “the last word”? Or is that perhaps a “misrecognized monologue,” to use Lincoln’s terms? And what are the potential political implications of the assertion that scholars “have the last word”?
“Concerning this worry surrounding the “dilution” of Buddhism that Barua identifies amongst the Buddhist immigrants in Toronto, some important questions arise for scholars of religion as a whole. Throughout the interview terms like “religion”, “faith”, “theology” are thrown about, ironically often in close proximity to discussions on how Buddhism is tied into not just the immigrants religious lives but also and perhaps most importantly their culture.”
“The assertion that an experience which takes place while under the influence of a drug should not be construed as having religious import implicitly makes a value-judgment about what true or valid religion can consist of, whereas an examination of how hermeneutic and discursive resources are drawn upon to develop a personal or communal account in which drugs and the experiences they elicit are ‘deemed religious’ (Taves 2009) is likely to provide significantly more analytical purchase.”
Editors Note: To contextualise this piece, you may also wish to read Naomi Goldenberg’s post on the Critical Religion blog, entitled Gender and the Vestigial State of Religion.
Prof. Goldenberg’s interview raises as many questions as it answers, in a good way. It seems to square the circle. She puts the
By David G. M. Wilson, Edinburgh.
Published by the Religious Studies Project on 20 June 2012 in response to the Religious Studies Project Interview with Titus Hjelm on “Marxist Approaches to the Study of Religion” (18 June 2012).
Titus Hjelm and Marxist Approaches to the Study of Religion
I begin this response to Titus Hjelm’s discussion of