https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/09/IMG_0382.jpg?fit=2038%2C2594&ssl=1 2594 2038 Katie Aston https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Katie Aston2017-02-02 10:33:282017-02-02 11:12:50Science, Religion, and the Tyranny of Authenticity
Fitting neatly within a complexity thesis tradition, Hameed employs what might be called normativizing nuance. By this I mean that by demonstrating the complexity/messiness of things “on the ground,” one version of a tradition can be delegitimized and/or another version of the tradition can be legitimized. In this sense, “Islam and science/evolution” has a great deal of resemblance to work on “Islam and violence.”
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2017/01/Robin.jpg?fit=343%2C591&ssl=1 591 343 Katie Aston https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Katie Aston2017-01-26 10:00:352017-01-25 19:55:03Healing and higher power: a response to Dr Wendy Dossett
While those that reject the concept of God can never associate the “higher power” with the divine, it is obviously still appropriate to explore whether a metaphysical force might lay behind it power and, if so, what it might be. After all the origins of Alcoholics Anonymous, founded in the late 1930s, are undeniably Christian.
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/12/Adam-Powell.jpg?fit=240%2C320&ssl=1 320 240 Katie Aston https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Katie Aston2016-12-22 15:24:042018-08-16 11:53:04Sociology of Religion and Religious Studies: Disciplines, Fields, and the Limits of Dialogue
As it happens, just two and a half weeks ago, I was in the audience of a panel called ‘Rethinking Theory, Methods, and Data: A Conversation between Religious Studies and Sociology of Religion’ presented at the annual conference of the American Academy of Religion.
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Once we acknowledge that the invention of religion as a universal category and its subsequent critique by the forces of secularism took place under a certain Western provenance, why would we continue expanding the scope and reach of the world religion paradigm?
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/11/James-Murphy.jpg?fit=573%2C863&ssl=1 863 573 Katie Aston https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Katie Aston2016-12-15 10:27:512016-12-12 08:12:17Radical experiences that can change worlds
The observation that ideas are not inherently radical, but that the term is a relative one that involves comparisons to social norms, is of critical importance. The value judgments that we ascribe to ideas are not innate to them but are instead reflections of our own beliefs. These beliefs and norms vary between societies and over time within society.
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Drone music is often described with terms such as violence, aggression, pain and suffering, but it is these markers of extremity which allow a sense of catharsis, dark spirituality and even healing according to listeners. Drone metal, then, addresses deep issues of importance in rather different musical and conceptual registers to Hoondert’s requiem composers and audiences.
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Does the President elect of the United States suffer from such debilitating ideology which Obama, and Alinsky, argued against, or is he, in line with Francis’s argument, someone who has not become radicalised but rather has joined with radicals pragmatically? As much of the ‘main-stream media’ comes to terms with the election of Trump, it appears to be the second option which they are trumping for.
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/11/James-Murphy.jpg?fit=573%2C863&ssl=1 863 573 Katie Aston https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Katie Aston2016-12-01 10:52:332016-12-12 08:08:49How to solve a problem like World Religions? An interdisciplinary approach.
Challenging this simplistic conception of religion and its consequences lies at the core of the Critical Religion movement. Schaefer's interview is an invitation to explore how we can do that most effectively. How do we translate critical insights that have significant real world implications into ideas that can easily be transmitted to students and the wider public?
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/09/Dr-Paul-Hedges-e1431410698949.jpg?fit=140%2C249&ssl=1 249 140 Katie Aston https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Katie Aston2016-11-24 10:00:162016-12-12 08:10:15Speaking about Radicalisation in the Public Sphere
Francis rightly notes, radicalisation and violence are not necessarily linked: people can be what we call radicalised without becoming violent, while many people are violent without being seen as being radicalised. In the general discourse, particularly in the media, all these terms are often seen as somewhat synonymous, which raises the ever important question about the baggage these terms hold, and what is hidden rather than revealed in using them. Are the terms analytically useful? Or do they have some other utility, perhaps in terms of communicating ideas?
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/11/06-the-white-room-6.jpg?fit=640%2C390&ssl=1 390 640 Kevin Whitesides https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Kevin Whitesides2016-11-10 16:31:202018-08-16 12:04:17Living in Limbo
Thompson, in her interview with the RSP, touched on very interesting points regarding youth, young people’s religiosity, and their exit from the church at teenage years. In this time-limited interview, she gave us a lot of food for thought. In this piece, I would like to discuss her responses in a mixed order while maintaining a proper flow.Thompson begins the interview by talking about youth...
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/11/divided.png?fit=254%2C192&ssl=1 192 254 Christopher Cotter https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Christopher Cotter2016-11-06 18:40:162018-08-16 12:05:15Difference or Diversity: Promoting Dialogue of Diversity as Religious Studies Professionals
Prof. Martin Stringer, now of Swansea University, once again lends his expertise in religious diversity to the Religious Studies Project. In this podcast, Prof. Stringer discusses the changes the discourse of religious diversity. After years of studying in different locations in the U.K. – Birmingham, London, Manchester – Stringer began noticing a pattern in the way people identify.
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/10/Personal-Relationship-With-Jesus-Christ-Unbiblical-False-Teaching-Apologetics-Christian-Confessional-LCMS-Lutheran-Fai.jpg?fit=1000%2C707&ssl=1 707 1000 Kevin Whitesides https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Kevin Whitesides2016-10-27 19:28:322018-08-16 12:06:30Evangelical Christian Space is Not a Category, It’s a Relationship – But With What?
On the one hand, many scholars in religious studies rightfully state that much work has been done on religion and space, and, on the other hand, many anthropologists (including myself) still feel confident claiming that there is a dearth of work on this topic. The topic of religion and space has been tackled a couple of times by the Religious Studies Project, with interviews and responses featuring...
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/10/FullSizeRender_3.jpg?fit=640%2C508&ssl=1 508 640 Thomas Coleman III https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Thomas Coleman III2016-10-25 10:36:072016-10-26 11:30:54Conference report: “Religious Pluralisation—A Challenge for Modern Societies”
A conference report for The Religious Studies Project by Ashlee Quosigk, a PhD student at Queen’s University Belfast, Northern Ireland on the “Religious Pluralisation—A Challenge for Modern Societies” Conference, which had an important and timely mission to identify innovative research approaches as well as broad political and social scopes of action to address religious plurality.
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/10/screen-shot-2012-11-29-at-20-34-57.png?fit=636%2C345&ssl=1 345 636 Kevin Whitesides https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Kevin Whitesides2016-10-22 17:28:362018-08-16 12:08:32Pagan Scholarship from a Pagan Perspective
Religious identifications that are alternative to the major world religions are relatively new to census questionnaires. However, there is a stark difference between the available options on religious identity in the 2012 US Census than there are in the 2011 UK Census.Ethan Doyle White, a PhD student in Anthropology of Religion at University College London, recently discussed his research into his 2015 book Wicca: History, Belief, and Community in Modern Pagan Witchcraft.
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/10/fce87780621f331aa8d2eb2d1f393468.jpg?fit=398%2C330&ssl=1 330 398 Kevin Whitesides https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Kevin Whitesides2016-10-20 16:14:592018-08-16 12:13:07What is Right With Pagan Studies?
For all our talk of religion being a human endeavor, we are unaccountably unaccustomed to thinking of it as one; we treat it as an abstract phenomenon that can be subjected to a passably “objective” study, like thermodynamics or photosynthesis.Ethan Doyle White’s interview with the RSP is a fascinating follow-on to While Taira seeks a new paradigm of religious studies that does not require definition of “religion,” ...