Surely we have moved past the idea of sinister cults brainwashing innocent victims? When it comes to the law, not so, Susan Palmer tells David G. Robertson.cult” and “sect” uncritically. Nevertheless, outside of academia, the language of “cults” continues to be used,…
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It seems to me to be perfectly possible for someone to agree on the problem of representation, highlight the importance of reflecting on the situatedness of observer, challenge essentialism and still show no particular interest in problematizing analytical definitions of religion.
There is more than one discursive approach in religious studies. In his interview with the RSP, professor Kocku von Stuckrad outlines some of the key issues that are relevant for constructing a discourse theoretical framework for religious studies.
The Religious Studies Project, as an academic endeavour studying religion, is of course devoutly secular. In fact, we tend to take the connection between secularity and the academy completely for granted. But was this always the case? If not, how did it become so? And what does secular mean in this context?
Jeffrey Kripal argues that we need to make room for the paranormal in the study of religion, and that consciousness should be at the forefront of our study.
A CRITICAL INTRODUCTION TO THE STUDY OF RELIGION Craig Martin. Sheffield: Equinox, 2012, ISBN 978-1-84553-992-4, 192 pp. Reviewed for The Religious Studies Project (RSP) by David G. Robertson. Published 30 November 2012. This review also forms part of book review podcast, recorded by the RSP, available here. A Critical Introduction to the Study of Religion by Craig Martin, […]
“What is important to remember is that esotericism cannot be essentialised – it is an emerging and expanding phenomenon and field of study. What one scholar does not investigate or consider becomes the domain of another as our scope progressively widens and diversifies.”
In another roundtable gathering, conversation ranges from the strengths and weaknesses of such data, whether there is more to the social sciences than quantitative methods, and the place of the social sciences within a multi-disciplinary Religious Studies field. Can we trust social sciences when we study religion? Is a social scientific approach the future of religious studies?
An anthropologist who has conducted fieldwork in Puerto Rico and in New York, examining, among other things, the lived experiences of possession and trance and as found among practitioners of Santería, Spiritism and other Afro-Cuban religious movements, Schmidt is well equipped to discuss the reality of undertaking ethnographic fieldwork on the topic of religion.
This two-day symposium will explore material cultures of religious belief and faith in modern Britain. As Birgit Meyer, David Morgan, Crispin Paine and S. Brent Plate have recently pointed out, studying material objects provides us with an alternative evidence base in the study of modern religious belief (Birgit Meyer et al; 2011). Yet few attempts have yet been made to do so. While many scholars now concede that Britain’s religious
Editors Breann Fallon, University of Sydney, Australia David McConeghy, Independent Scholar, USA Editors in Chief Christopher R. Cotter, University of Edinburgh, UK. David G. Robertson, The Open University, UK. Editors Rebecca Barrett-Fox, Arkansas State University, USA (Features) Ella Bock, Lewis and Clark College, USA (Opportunities Digest) Helen Bradstock, Independent Scholar, UK (Transcriptions) Benjamin P. Marcus, […]