With a good representative sample, we can learn about how religion shapes the way people answer new questions, rather than what they believe about the issues alone.
With the strength of a research method, there is a corresponding weakness. And these weaknesses turn out to be overcome by the strengths of other, “opposite” kinds of methods.
Can Mormonism be described as a New Religious Movement? Is there a unified phenomenon which can be classified as Mormonism? Is Mormonism to be considered as a form of Christianity? This week, Chris is joined by Ryan Cragun – Associate Professor of Sociology at the University of Tampa, Florida – to discuss not only these conceptual issues, but issues relating specifically to quantitative research, Mormon demographics, and the worldwide growth and decline of the LDS Church.
In this episode of the Religious Studies Project, Lewis shares some of his views on the study of NRMs. It seems, claims Lewis, that our current generalizations about who joins such movements is based on outdated statistics. It seems no longer to be the case that it is primarily young people who join NMRs, rather joiners’ age has increased during recent decades. This demonstrates why we need more and better quantitative data. James and Knut also talk a bit about the situation in Norway when it comes to research on NRMs.
In this, the first of four summer break Editor’s Picks “repodcasts”, Louise Connelly reintroduces Chris’s interview with Callum Brown, first broadcast on 30/4/2012. How can we use historical approaches in the study of religion? More specifically, can we use historical approaches to understand why people are losing it? Professor Callum Brown tells us why historical approaches have much to tell us about religious change.
Nuancing the Qual-Quan Divide:The Vitality of Research Methods in the Academic Study of Religion
By Yasaman S. Munro, Wilfrid Laurier University
Published by the Religious Studies Project on 4 July 2012 in response to the Religious Studies Project Interview with David Voas on
Sociological research has followed two broad paradigms – qualitative and quantitative. Qualitative studies seek depth, typically based on interviews and observation with a relatively small pool of subjects. Quantitative studies, on the other hand, survey a larger pool – in some cases, such as the UK National Census, practically the entire population of a country – relying on mass methods such as questionnaires with a limited set of questions and responses. Such data sets allow cross-analyses of large groups in ways that qualitative methods never could. But without the reflexivity and personal relationship of an interviewer, are quantitative methods compromised by the biases in the specific questions asked?
‘Belief’ lies at the core of E.B. Tylor’s canonical definition of religion as belief in ‘spiritual beings’. However, in the last decades of the twentieth century the concept became unfashionable in the social sciences, with scholars from all parts of the world denouncing its centrality as a Western, Protestant bias which has limited application to other religions. Ariela Keysar disagrees…
How can we use historical approaches in the study of religion? More specifically, can we use historical approaches to understand why people are losing it? Professor Callum Brown tells us why historical approaches have much to tell us about religious change.