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One of the most challenging and enlightening aspects of my fieldwork among the Adi of Arunachal Pradesh, India, in the far eastern Himalayan foothills, has been considering the concept of ‘indigenous religions’: as a phrase, as a classification, as a rallying point for activism.
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The title of the interview intrigued me: beyond ‘faith-based organizations’. I have always considered Erica Bornstein to be one of the pioneers in the anthropology of faith-based organizations in the fields of development and humanitarianism.
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This week we're doing something a little bit different. Instead of a written response to the podcast we have a video response instead: For my take on James Spickard’s phenomenology see: “Prolegomena to a Philosophical Phenomenology of Religion: a critique of sociological phenomenology”.
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Visiting your Alma Mater is always accompanied by mixed emotions. On the one hand you see familiar things you missed but on the other hand you’re confronted with downsides you hoped were a thing of the past. My visit to the KULeuven for the EASR conference had both, although the positives far outweighed the downsides.
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The Religious Studies Project inaugurates its series on “Religions and NGOS” with an investigation of Muslim NGOs in Indonesia and their contribution to the development of both a vibrant civil society as well as a successful democratic system.
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The grand challenge of cross-disciplinary integration Cognitive Science (CS) has always been interdisciplinary and multi disciplinary. As recapped by William Bechtel, Adele Abrahamsen, and George Graham (2001), since the very beginning,
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The interview conducted by David Robertson from the Religious Studies project with Bjørn Ola Tafjord (University of Tromsø) and Arkotong Longkumer (University of Edinburgh) explores the meanings, challenges and various usages of the increasingly popular notion of Indigenous Religion(s).
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The RSP interview with Doctors Theodora Wild croft and Stephen Jacobs about the adoption (and/or appropriation) of kirtan in British culture interested me tremendously, as my own work focuses on Filianism—a New Religious Movement in Britain that, although not arising directly out of Hinduism, has frequently employed Sanskrit terms and elements of Hindu iconography to present itself to the public.
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It's the start of a new season (semester?) of podcasts for the Religious Studies Project and we have a new responses editor in the form of me Jonathan Tuckett! You may remember me from back in the very early days of the podcasts
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The Religious Studies Project have launched a Patreon campaign - Chris and David explain why. Be part of the solution, not the problem...
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If Candy Gunther Brown’s work is so divergent with her peers in academia, how does one contextualize her understanding of yoga and her approach to it? In keeping with Bender’s assessment that Brown “exemplifies the ‘caveat emptor’ genre of popular writing about CAM,” I would argue that Brown’s writings on yoga are most similar to the genre of Christian-based criticism of yoga.
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Most scholars examining invisibility in Ellison’s novel consider it a social metaphor: the novel’s protagonist is made invisible by people’s refusal to really see him. Yet Harriss claims invisibility is also a theological trope, with roots in biblical materials, Protestantism, and Kongo traditions, antecedents that establish it as an unmarked religious category. More than the social marginalization of black bodies, Harriss contends invisibility is metaphysical, too.
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Maffly-Kipp offers what might be thought of as a mandate for borders for religious historians towards the end of the conversation. She and Gorman are talking about global histories, and specifically how global history re-shapes American religious history. Maffly-Kipp says it’s not enough to note borders and the crossing of borders, in religious histories. Instead, the meaning and affects and effects of borders on religion must be carefully examined.
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Angels don’t just make esotericism accessible to Christians; they make the legacy of Christian thought and active dialogue with the Christian world accessible to people who have often left both on bad terms, and would not otherwise be willing or able to engage with them.
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In her interview, Mirjam Mencej discusses her fascinating research into witchcraft in rural Slovenia. She conducted field work in Eastern Slovenia into people’s beliefs on witchcraft. Though restricted to rural areas in Eastern Slovenia, she claims belief in witchcraft is very much alive.