What is the religious field like in a country where religion was banned for half of the 20th century? And how do you set up a Religious Studies department there? Under Communism, religion was suppressed in the formerly Catholic Eastern European country of Lithuania until the 1990s.
Under Communism, religion was suppressed in the formerly Catholic Eastern European country of Lithuania until the 1990s. Milda Ališauskienė tells David Robertson about the religious field like in a country where religion was banned for half of the 20th century. Do we see a simple resurgence of Catholicism, or something more complex? What about New Religious Movements – are there new forms of vernacular Lithuanian religious expression? How does immigration affect this field?
The second half of the interview discusses the practicalities of how you go about setting up and running a Religious Studies department in a post-Soviet country such as Lithuania. While there was no academic study of religion during the Soviet era, this has also affected the public perception of the need for such a study. This interview presents a fascinating inside look at the study of religion between two hegemonies – Communism and Catholicism.
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CESNUR (Centre for Studies on New Religions, Torino) Annual Conference 2015, Tallinn University, Estonia, 17-20 June. Conference report for The Religious Studies Project by Prof. Carole M. Cusack, Department of Studies in Religion, The University of Sydney
The 2015 CESNUR conference was held at University of Tallin, Estonia, and was organized by Dr Ringo Ringvee (The Estonian Ministry of Interior).
I hope I can place Webster’s research [on the Scottish Brethren] in the wider social and historical context, the ‘national level’ alongside the ‘local’ and ‘global’ ones.
In the RSP's interview with Joe Webster, listeners are treated to rich ethnographic data which reveal how an immediate ‘local’ context is embedded in ‘global’ processes and networks. Webster conducted his fieldwork in the fishing village of Gardenstown or ‘Gamrie’ in Aberdeenshire, in the north-east of Scotland.
In Thomas Coleman’s interview for the RSP with Tom Flynn, secular humanism is described as a “complete and balanced life stance” rejecting supernaturalism. Recorded at the Center For Inquiry’s 2013 Student Leadership Conference, Tom argues that secular humanism offers more than agnosticism and atheism.
Instead of expressing a need for pluralism and to be recognized for the differences that their religion brings to the country, religious minorities push for the security of agreeing with the majority.Professor of Sociology at Vytautas Magnus University, in Lithuania has changed during the counter-reformation, the First Republic after WWI, the Soviet Union, and finally after the Second Independence.
According to Dr. Alisauskiene, the Roman Catholic Church heavily dominated pre-Soviet Union Lithuania.
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!
Douglas R. Brooks, Professor of Religion at the University of Rochester, discusses how he became involved in the academic study of Hinduism, specifically Tantra and goddess-centered traditions. He begins with his training in Sanskrit and Tamil at Middlebury College, ...
We talk a lot about the World Relgions Paradigm at the Religious Studies Project, and this discussion looks more closely at one of the ancillary categories, Indigenous Religion. What exactly does this term refer to? Does it refer to specific religions (plural) or a kind of religion (singular)?
Hoondert discusses the step away from the liturgy associated with requiems as way for today's individual to deal with death or violence in their own way. Still, It is clear that the ritual elements of the requiem remains, hence where this contemporary music fits into the sacral landscape is up for debate.
Listeners to the Religious Studies Project, particularly in a European context, might be quite familiar with the sight of a former church building that has now turned derelict, or is being used for a purposes that perhaps it wasn’t intended for, or is being rejuvenated by another ‘religious’ community, another Christian community, or put to some other use. Chris is joined today by Daan Beekers to discuss spatial contestations and conversions, particularly looking at (former) church buildings in the Dutch context.
Vernacular religion is a subject which fascinates us here at the RSP, because in keeping with our critical perspective, it challenges that idea that neat categorical boundaries may be drawn, and reminds us that when attempts are made to draw them, particular interests are being served.
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