“My own field of research is digital religion, an area with a particularly troubled relationship to history. Scholars and commentators interested in digital culture and its significance for religion have struggled to distinguish what is truly new from what has come before, and continue to search for helpful ways to talk about change.”
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In a recent podcast on Youth, Sexuality and Religion, Dr Sarah-Jane Page discusses research that she conducted along with several colleagues, that concerned young people, sexuality and religion. This is an immediately controversial subject and one that generates many questions. As this research focused on “lived religion”, that is how people experience religion in their everyday lives,
“What my own position may speak to is the categorisation of “religion”; when talked of in isolation, “religion” remains something fixed and visible. But in fact it intersects heavily across cultural domains, and having been in this ‘piggy in the middle’ situation, it is interesting to note the Christian heritage which is shared both by my family, myself and my non-religious participants: we are all insiders to a point.”
The Insider/Outsider problem, relating to where scholars position themselves relating to the subject matter (whatever that may be), is one of the most perennial problems in the academic study of religion. Does one have to be a member of a community for your testimony about that community to be valid? Or does your membership of the community invalidate your objectivity?
The use of new digital media may sometimes be clumsy, not well understood, and subject to failure at times, writes Robin Harragin Hussey, but it is the current and future manifestation of the way many religions and religious people want to share and make themselves known.
By Christopher R. Cotter, in response to an interview with Chris Silver on “Atheism, New Religious Movements, and Cultural Tension”. Listening to Chris Silver’s recent podcast on Atheism, New Religious Movements, and Cultural Tension was a thoroughly pleasant experience. I enjoyed hearing a colleague who I first met in 2011, and who quickly came on board the […]
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.
In the second of our summer “Editors’ Picks”, Sammy Bishop flags up an important interview in which Dawn Llewellyn provides a great introduction to how feminism, religion, and the academic study of both, might (or indeed, might not) interact. Llewellyn also does an excellent job of flagging up how future work in these fields could become more productively interdisciplinary.
In the first of our summer “Editors’ Picks”, Chris Cotter flags up an important interview, in which Jack Tsonis “demonstrates how the term ‘Axial Age’ shares much in common with the notion of ‘World Religions’ in that both – to quote the subtitle to Tomoko Masuzawa’s seminal work – preserve ‘European universalism […] in the language of pluralism’.”
Author’s cat demonstrating the utility of having an overarching framework for discussing topics pertinent to religious studies within interdisciplinary contexts.
Trying to squeeze “(non)religious and/or (non)spiritual identifications, beliefs, and/or practices are important to [psychology topic] because…” into a 150-word abstract for a conference paper is cumbersome, at best.
As part of the podcast on pervasive clichés, Chris Cotter interviews Brad Stoddard and Craig Martin regarding their recent work how popular clichés are enculturated within our culture. This conversation explores how clichés are both useful and detrimental to the study of religion in that they frame expectations about religion and speak to the social expectations of religious groups by others.
Author’s cat providing pictorial representation of “‘Unbelief’: comfortable enough for now, probably need to move away from it eventually”
For the past few years, the term “unbelief” has made me academically disquieted in a way I’ve never quite been able to place.
Welcome to the latest RSP opportunities digest, where you will find details of four conferences, two journal calls for papers, and notices about a funding opportunity and two jobs. We also have three items of news to pass on.
First of all, the Religious Studies Project Association (the organisation behind the scenes of the RSP) is now a SCIO – a Scottish Charitable Incorporated Organisation (charity number SC047750).
In September 2017, The Religious Studies Project Association (the organisation behind the scenes at the RSP) became The Religious Studies Project Association [SCIO] – a Scottish Charitable Incorporated Organisation. This meant the production of a constitution, the appointment of trustees, and a whole lot more. A pdf version of the constitution of The Religious Studies Project […]
Discussion starts with the entanglement of the concepts ‘religion’ and ‘secularism’, a brief discussion of the problems associated with the World Religions Paradigm, and then moves to the pedagogical merits and challenges of teaching ‘secularism/s’ within a World Religions model. We hope you enjoy this experiment!