The Religious Studies Project Master Archive

Any casual user of social media can’t have missed the increasing number of adverts for dozens of ‘mindfulness’ apps. Perhaps you have encountered the term in the workplace or in a healthcare setting? It seems that, in the contemporary West, mindfulness is everywhere. But what is it? How popular is it? What is its connection to particular forms of Buddhism? Can it ever be considered wholly secular or is it necessarily religious? And why does this matter, and for whom? Today, Chris is joined by Ville Husgafvel of the University of Helsinki to discuss these important questions surrounding an increasingly pervasive phenomenon that has received little engagement from the critical religious studies community.

Extensive research has been conducted in exploration of the American religious landscape; however, only recently has social science research started to explore nonbelief in any detail. Research on nonbelief has been limited as most research focuses on the popularity of the religious “nones” or the complexities of alternative faith expressions such as spirituality. Through two studies, one qualitative and one quantitative, Dr. Christopher F. Silver’s research explored how nonbelievers’ self-identify. Study 1 (the qualitative study) discovered that individuals have shared definitional agreement but use different words to describe different types of nonbelief. Through thematic coding, a typology of six different types of nonbelief was observed. Those are Academic Atheists, Activist Atheist/Agnostics, Seeker Agnostics, Antitheists, Non-Theists, and the Ritual Atheists. Study 2 explored the empirical aspects of these types related to the Big Five Domain, Ryff Psychological Well-Being, Narcissistic Personality Inventory, Multidimensional Anger Inventory, Rokeach Dogmatism Scale, and intersections related to religious and spiritual ontology.

If you enjoyed this podcast, check out Chris Silver’s podcasts about grad school and academia with “The Unlikely Academics” here.

In this discussion, we cover some key terms from Bucar’s book, such as what Pious Fashion is, why it might be defined that way, and how it helps further a conversation about Muslim women beyond the veil. We discuss the differences in performing fieldwork for this project in Iran, Indonesia, and Turkey. Connecting this research to Islamophobia and Muslim experience in America, Liz Bucar reflects on how modesty has become more mainstream. Recording it at the American Academy of Religion conference in Denver, we also reflect on our own conservative fashion in academia and the experiences women scholars often have with dress and the academy.

In this interview, Megan Goodwin examines the current state of public religious studies scholarship. “Public scholar” has become a buzzword in some corners of the discipline of religious studies, variously referring to scholars who share their research to a broader audience on social media platforms, in popular media outlets, or through multimedia such as podcasts and online video. As more scholars have entered these ranks, the broader field has taken notice. The American Academy of Religion even declared the 2018 presidential theme as “Religious Studies in Public: The Civic Responsibilities, Opportunities, and Risks Facing Scholars of Religion.” What challenges do public scholars of religion face? Are academic institutions prepared to support these scholars as they are exposed both to greater scrutiny from their academic peers as well as vitriolic hate from trolls online? Where is public religious studies scholarship headed in the coming years?

A candid discussion with Nancy Ross about Mormon women’s experiences with wearing LDS garments. From the paper “LDS Garments and Agency: A Qualitative Study of Meaning” by Nancy Ross and Jessica Finnigan: “The form of LDS garments has changed over time, from wrist-to-ankle, single-piece long underwear, to versions that included short sleeves and legs, to the two-piece styles that are common today. One of the most difficult aspects of studying garments is that talking about them is a transgressive act.” This is that boundary pushing discussion.

Looking for the additional audio mentioned in the podcast? Here’s a link.

Dr. Wendy Fletcher is the co-author of “Space for Race: Decoding Issues of Race, Belonging and Multi- Culturalism in Canada and Beyond.” Through personal stories and historical accounts not always included in the telling of multiculturalism in Canada, Fletcher explores the merits of belonging. Defining the term “belonging” we learn the reality of Canadian multiculturalism and re-conceive how Canada can move forward to truly be an inclusive society. Fletcher explains the importance of her work in this book, and how is can be use by religious studies scholars in the current political landscape.

By comparing the Miss Christian America pageant to other more well known pageants Miss USA and Miss America, Chelsea Belanger’s study provides a look at the intersections between religion, gender, and collective identity. Using Christian Smith’s ideas of subcultural identity, Belanger examines how the structure of the Miss Christian pageant helps develop a unique form of embodied religion.

In his work Auf De Hohe, Jewish poet and author Berthold Auerbach famously wrote “music is a universal language, and needs not be translated. With it soul speaks to soul.” (1865). Music plays a numerous roles in many religious traditions, Judaism being no exception. From piyyutim to zemirot to Yeshiva acapella groups in the United States, the use of music in the Jewish faith is numerous and varied. In this interview, Breann Fallon of the Sydney Jewish Museum chats to Dr Ruth Illman of Åbo Akademi University and Uppsala Universityi about her research on the role of music as an agent of change within the progressive Jewish community in London that appears in her most recent monograph Music and Religious Change among Progressive Jews in London: Being Liberal and Doing Traditional. In particular, Dr Illman discusses the power of music to fuse the traditional and the liberal in a forward movement of progressive Judaism. Additionally, the connection of this movement to particular locations and other potential issues such as gender provide a stimulating discussion around this innovative display of both religion and creativity.

The religious landscape of the United States is changing dramatically. Americans must consider what it means to govern a nation of religious minorities. We interview Dr. Robert P. Jones, the founding CEO of the Public Religion Research Institute. Jones discusses findings from PRRI’s national surveys on religion and public life, many of which are represented in the American Values Atlas. The data collected by PRRI reveal a number of surprising trends related to religion and its intersection with politics, voting patterns, age, race, immigration, and secularism in the United States. A few key findings highlighted in PRRI’s 2016 report on America’s changing religious identity and covered in this podcast: (1) white Christians now account for fewer than half of the public, (2) white evangelical Protestants are in decline, (3) non-Christian religious groups are growing, and (4) atheists and agnostics account for a minority of all religiously unaffiliated. We discuss the implications of these findings and more, and we briefly review the research methodologies utilized by PRRI.

In this podcast, Carmen Celestini speaks with Dr. Douglas Cowan on his newest book exploring the religious imagination of Stephen King through his horror novels. Cowan is well known for his research in the area of religion and pop culture through analysis of films and literature. The discussion focuses not only on Stephen King but the process of deciphering the religious motifs within King’s work, and the importance of this work to religious studies.

In this podcast, Ross Downing discusses personal and communal narratives, online mythology and the grey areas between religion and media with Vivian Asimos. Miss Asimos’ work has investigated the potentiality of video games as contemporary mythology in popular culture. In the broader context of BASR 2018, the overall theme of boundaries and categories is explored and the possible insights online movements can yield in the perception and application of theories of religion.

Estonia, the northernmost of the Baltic states, has a reputation of being one of the most secularized countries in Europe. Although the visibility of religion is rising, being ‘not religious’ is still considered normative. Estonia is a context in which notions and debates on religion, atheism, and indifference are interrelated in complex ways with the history of Estonian nationalism, and two foreign religious-secular regimes: German Lutheran and Soviet Atheism. In this interview, Chris and Atko Remmel discuss why the Estonian context is – or should be – interesting to scholars of ‘religion’. What happened during the Soviet era? What about the academic study of religion in Estonia? How did the strong connection between Estonian national identity and ‘atheism’ develop? How does this play out in the contemporary context?

This interview was recorded at the European Association for the Study of Religions’ 2018 conference on Multiple Religious Identities in Bern, Switzerland, and concludes by looking ahead to the 2019 EASR conference in Tartu, Estonia.

In this interview recorded at the BASR/ISASR, Naomi Goldenberg considers how ‘religion’ has developed as a separate sphere from ‘governance’. She argues that ‘religion’ has been projected onto the past for strategic purposes, as a management technique, or even alternative to violence. How does viewing religions as “restive once-and-future governments” help us understand the functioning of this category in contemporary discourse?

She takes us through several examples, including Judaism, new religions, Islam and contemporary debates on abortion and circumcision. As well as a clear example of the functioning of the category ‘religion’ in the contemporary world, this gives some real-world applications of critical theory that shows its relevance beyond the academy.

Here at the RSP we are ever conscious of the perils of creating or reinforcing hard-and-fast distinctions between groups. However, it is arguably fair to see that, in contrast to previous generations, young people born after 1990 have always lived in social and cultural environments constituted by conspicuous consumerism, digital media and the proliferation of global social movements. Despite a number of detailed, contextual studies that have emerged in recent years concerning the complex interactions between young people and the religion-related field – indeed, we would strongly recommend listeners check out our podcast with Naomi Thompson on “Religion, Youth and Intergenerationality” – large-scale, international, and usefully comparable research has been lacking. Today, Chris is joined by Marcus Moberg and Sofia Sjö to discuss the fascinating “Young Adults and Religion in a Global Perspective” project, which has been addressing this dearth on a massive scale. In this interview, we discuss the logistics and some of the emerging findings of a project which has involved utilizing a number of innovative research methods – including the Faith Q-Sort – conducted simultaneously in different locations across the globe, including China, Finland, India, Israel, Japan, Ghana, Peru, Poland, Russia, Sweden, USA and Turkey.

This interview was recorded at the European Association for the Study of Religions’ 2018 conference on Multiple Religious Identities in Bern, Switzerland.

In this podcast, taking place on the last day of the Annual EASR Conference in Bern, Dr Philipp Hetmanczyk and Martin Bürgin of Zurich University talk to Thomas White about the Therwil Affair, a controversy that emerged in 2016 after two Swiss Muslim schoolboys declined to shake hands with their female teacher.

The seemingly rather local, minor incident of two boys declining a handshake in a school just outside of Basel escalated into a major national debate, and was reported in news media across the world. As the issue moved from one of school governance, to public values, to law and later immigration, the Therwil Affair became a focal point for national discussions on religious freedom, gender equality, civic duties, multi-ethnic integration and cultural identity in Switzerland.

As the podcast delves into Swiss political history, Philipp and Martin elaborate on both the conservative and liberal cultural narratives which sought to situate the Muslim schoolboys’ refusal to shake hands. They comment that it is not without some irony that amongst the voices who decried the gender inequality implied in the schoolboys’ actions were the same conservative men who had previously argued against women acquiring the national vote: a policy that did not enter law on a national level until as late as 1971 – and in a specific canton as recently as 1990!

Following an explanation of the historical backdrop to contemporary Swiss ‘culture wars’ that the Therwil Affair spoke so clearly to, the discussion moves to how Swiss educational law has shifted subsequent to the Therwil Affair, with schools now expected to report to Swiss Immigration similar instances of supposed integration failure. With schools being understood not merely as centres for education but also as sites for the teaching and reproduction of standardised norms and values, in countries of religious, ethnic and cultural diversity, the tricky question emerges as to what these norms and values are? Perhaps what may be better, as Philipp suggests, is for schools to resist expectations that they should be cultivating a cultural homogeneity, but focus instead on preparing pupils for moments of cultural difference.

Online Conspiracy Groups Are a Lot Like Cults

Democrats seek rule change to formally allow hijabs, yarmulkes on House floor

Sabrina sued by Satan? Satanic Temple pursuing legal action against Netflix series

Netflix reaches settlement with Satanic Temple over Sabrina statue

In this interview conducted at the 2018 EASR conference in Bern, Sammy Bishop speaks to Manon Hedenborg White about the development of Western esotericism, charting the influence of the infamous Aleister Crowley and his philosophy of Thelema. They explore Crowley’s somewhat ambiguous view of gender, before bringing the research into the present day, on how gender roles in contemporary Thelema can be contested and negotiated. Finally, Hedenborg White delves into the important but often overlooked role of women in the development of contemporary Occultism.

Restrictions on religion rose around the globe in 2016, according to Pew Research Center’s annual study of global restrictions on religion. The share of countries with “high” or “very high” levels of government restrictions on religious beliefs and practices rose, but the share of countries with “high” or “very high” levels of social hostilities involving religion remained stable. In total in 2016, 83 countries (42%) had high or very high levels of overall restrictions on religion – whether resulting from government actions or from hostile acts by private individuals, organizations and social groups–up from 80 (40%) in 2015 and 58 (29%) in 2007.

In this podcast, we speak with Dr. Katayoun Kishi, who oversaw the ninth in a series of reports by Pew Research Center analyzing the extent to which governments and societies around the world impinge on religious beliefs and practices. We discuss the findings of the report as well as methodology for collecting and analyzing data. Dr. Kishi summarizes findings for different regions of the world–including the Americas, Europe, and the Middle East and North Africa–and she explains long-term trends evident from Pew’s reports.

To measure global restrictions on religion in 2016–the most recent year for which data are available–the study ranks 198 countries and territories by their levels of government restrictions on religion and social hostilities involving religion. The new study is based on the same 10-point indexes used in the previous studies.

Scholars interested in the dataset can download it for free at PewResearch.org.

Following on from the delivery of her conference paper at the EASR 2018 in Bern, in this podcast, Professor Marion Maddox of Macquarie University speaks to Thomas White regarding the historical, national and regional differences in the presence of religion in Australian and New Zealand schools. The podcast begins with a brief biography of Professor Maddox’s rise to academic tenure, and the various post-doctoral positions that paved her transition away from theology, and towards the subject of religion and politics.

Covering projects including the training of Catholic school teachers and deputy-principals in secular religious education, her research into the Hindmarsh Island affair – which investigated Aboriginal women’s claims to ‘secret women’s business’ – and her work under the Australian Parliamentary Research Fellowship, the discussion turns to national differences between public religion in New Zealand and Australia. Contrasting Australian multi-culturalism with New Zealand bi-culturalism, Professor Maddox explains how, despite New Zealand being further along a path of secularisation (by religious affiliation), religion often obtains a greater presence in the public sphere as it is carried on a policy of cultural recognition for Maori tradition, as mandated in the country’s Treaty of Waitangi. This was particularly evident with the daily expression of Maori karakia (prayers) in her daughter’s school, which later transpired to be the Lord’s Prayer!

Focusing on the Australian experience of public policy on religion and education, Maddox explains how 19th Century Australian concerns regarding both sectarianism and protecting religion from political manipulation led to a surprising consensus across colony parliaments that religion should be kept out of the public school system. In the late 20th Century, however, ‘currents of change are pulling in different directions’.

How can we move the study of Scientology forward? Academic work is largely stuck in a ‘cultic’ paradigm, focused on charismatic leadership, ‘anti-social’ and criminal activity and even brain-washing narratives. Scientology seems almost exclusively to be considered fair game (pun intended) for ridicule and criticism among New Religious Movements, and this may have much to tell us about the theoretical models scholars are using, and the institutional factors at play in the legitimisation of particular traditions in the academic and popular discourse. We discuss insider scholarship and the control of information; the Free Zone and the Church; strategic use of the category ‘religion’; and how we see scholarship developing in the post-Hubbard era.