https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2019/02/Emily-Rose.jpg?fit=1024%2C678&ssl=1 678 1024 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2019-02-16 03:11:462019-02-16 19:07:07Unnatural Narratives: Religion in Horror Stories
Supernatural horror’s depiction of religion takes place note only within fantastic spaces but can also depict the uncanny elements of religious belief within an otherwise recognizable “heimlich” space.
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/11/Slenderman3.jpg?fit=620%2C387&ssl=1 387 620 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2019-02-06 05:09:072019-02-04 22:32:47A Denizen of the Recent Past Lurking in the Present: Slenderman as Folklore
Legendary figures and other forms of folklore need to be understood in relation to the vast configuring of social relationships and structures that are part of cultural expression. As the efficacy of these mediating structures erode, individuals lose the influences from the values of a wide range of groups. Here, the idea of a cyberspace community is really an illusion.
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2019/01/many-people.jpg?fit=1046%2C616&ssl=1 616 1046 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2019-01-28 21:06:262019-02-01 18:14:14Measuring and Categorizing Young Adult Spirituality
Previous generations have not been influenced to change and adapt as quickly as Millennials and Generation Z
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/12/handshake.jpg?fit=450%2C299&ssl=1 299 450 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-12-22 04:26:592018-12-22 04:26:59Religious and Socio-Cultural Boundary Work in the Swiss Handshake Affair
In Switzerland, immigrants are in general expected to ‘culturally and socially integrate’, while ethno-cultural differences are, at the same time, perceived as enriching and ethno-cultural identities and thus not totally expected to be abandoned.
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/12/Magic-Circle.jpg?fit=412%2C600&ssl=1 600 412 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-12-14 16:21:522018-12-14 16:21:52Challenges in the Study of Gender and Contemporary Occultism
Were publications written decades ago for "women-only" already part of history or not? What to do when a certain publication was designated as "available to women scholars only" in one feminist archive but was unrestricted in another?
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/12/NYIC-crop.jpg?fit=1536%2C1046&ssl=1 1046 1536 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-12-05 20:56:172018-12-05 20:56:17Social Hostility toward Religion: Politicization of Religion? An expression of nationalism? A combination of both?
Religious differences are used to create dissent, which is then instrumentalized for political gains.
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/11/78.png?fit=954%2C218&ssl=1 218 954 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-11-28 19:44:052018-11-28 19:44:05Religious Education Down-Under
The institutional accommodation (and implied endorsement) of Bible-in-Schools engenders an unwarranted complacency towards monitoring of groups and materials by school boards and parents alike.
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/11/Amma-in-LA.jpg?fit=580%2C320&ssl=1 320 580 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-11-16 21:50:002018-11-18 21:47:25Transnational Gurus and the Making of a Modern Devotional Public
Through virtual extensions of her material presence, Amma has transformed herself into a non-sectarian religious “brand,” competing for devotees in a growing soteriological marketplace.
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/11/Amritapuri.jpg?fit=1500%2C430&ssl=1 430 1500 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-11-15 18:25:142018-11-15 03:07:36On the Global Guru Circuit: From India to the West and Back Again
As transnational gurus have increasingly mobilized globally in multidirectional patterns and occupy significant virtual spaces of connectivity, the ideal that religious traditions are dependent on geographical fixity has become increasingly destabilized.
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/11/Muslim-girl-in-school.jpg?fit=618%2C410&ssl=1 410 618 Rebecca Barrett-Fox https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Rebecca Barrett-Fox2018-11-02 17:56:462018-11-02 17:58:45Public School Islamic Religious Education as Safe Space for Identity Development and Bottom-Up Negotiation of Citizenship
Muslim students experience the Islamic Religious Education classroom as an in-between space where they can ask questions that they feel are too delicate to be discussed in religious communities or even with their parents but need to be discussed with an adult who is an insider of their tradition but also understand their everyday life at school.
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2018/10/cropped-oak_tree_and_v_fog.jpg?fit=1000%2C495&ssl=1 495 1000 Marek Sullivan https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Marek Sullivan2018-10-04 09:00:332018-10-02 20:57:19Mother Earth, Sister Earth: A Response to the RSP Interview with Dr. Susannah Crockford
I have lived in the American Southwest much of my life, and so Dr. Crockford’s description of Sedona and its inhabitants was very familiar to me (although I have never visited that particular corner of Arizona). I was somewhat startled, though, by the idea of connecting the kind of hyperemotionalized and largely disembodied approach to spirituality and the environment that she found there to gendered discourses. On a personal level, as a former inhabitant of the region, I see much closer connections between the kind of American New Age spirituality she described and the transhumanist millenarianism that pervades much of the culture of Silicon Valley.
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2016/04/unclesam.jpg?fit=264%2C347&ssl=1 347 264 Jonathan Tuckett https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Jonathan Tuckett2017-09-22 10:00:372018-08-16 11:05:50The RSP needs you!
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
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2017/06/Deslippe-RSP-The-Devil27s-Pitfalls-1913.jpg?fit=750%2C750&ssl=1 750 750 katie2 https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png katie22017-06-29 10:34:212017-06-29 11:19:57Stretching Good Faith: A Response to Candy Gunther Brown
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.