In this broad-ranging interview, O’Mahony eruditely demonstrates what geography can bring to the academic study of ‘religion’ and presents Ireland as a fascinating context within which to examine processes of boundary-making between the contested constructs of ‘religion’ and the ‘secular’.
The island of Ireland has, over the past weeks and months, become the site for a number of Religious Studies Project events, from our recent podcasts on Religion and Memory and The Emerging Church, to Chris’s recent gig representing the RSP at the European Sociological Association’s Sociology of Religion Research Network Conference. And there is plenty more to come in the coming weeks as well. But what about the island itself?
Many of us might have some notion of what ‘religion’ might mean in Ireland, but as Chris quickly discovered when speaking with Eoin O’Mahony for this week’s interview, these notions are far from the full picture. In this broad-ranging interview, O’Mahony eruditely demonstrates what geography can bring to the academic study of ‘religion’ and presents Ireland as a fascinating context within which to examine processes of boundary-making between the contested constructs of ‘religion’ and the ‘secular’. After taking listeners through a sweeping history of ‘religion’ in Ireland, O’Mahony then discusses the contextual politics of studying ‘religion’ in Ireland before exploring three different contestations over ‘religious’ and ‘secular’ place-making in Ireland.
The first of these case studies concerns the maintenance practices at statues of the Virgin Mary sited on public land in Dublin city. Second, discussion turns to place-making relations at sites of pilgrimage performance. And finally, Eoin focuses upon Catholic primary schools as political sites where children are ‘made’ both as ‘Catholics’ and as ‘citizens’. Through this detailed substantive and theoretical discussion, O’Mahony presents the local and particular as a challenge to dominant and simplistic sociological narratives of ‘secularization’, problematizes simplistic divides between the ‘religious’ and the ‘secular’, ‘public’ and ‘private’, and contributes to a ‘decolonization’ of the ‘secular’ – and the study of ‘religion’ more broadly. We even manage to include a discussion of Father Ted.
"In Europe, Mormons are new religious movement par excellence – they are new to the area, their numbers are very small, they have no social respectability, their doctrines are considered strange and exotic [...], and all of these characteristics place them on the same level as other small groups that are trying to settle in the European area"
"Since the 1960s, critiques of scientific rationalism and technocracy have not withered away but have only expanded and have, in the process, diffused from the libertarian left to the new populist right," writes Professor Dick Houtman in this response to our December 2nd episode, "Unbelief as a Nuanced Phenomenon."
That this conference took place at the National University of San Marcos was quite inspiring. This was the first university on the continent with a theology and arts faculty during the second half of the sixteenth century. Now, almost five hundred years later, Peruvian academics still have an interest in studying religion. However, our current perspectives and methodologies are far more diverse, and ever broadening. I remain optimistic that, in the near future, the academic study of religion in Peru will be as widespread and supported as other research areas.
We should be aware of the delocalising effect of attempts to remove religion from public spaces and the consequences this process has for those who dwell and invest meaning within these spaces.
Eoin O’Mahony’s work reflects a growing and consolidating movement in the Geography discipline over the last 15 years, which after a history of stops and starts, has made significant progress in attempting to understand spatiality of religion.
Bahler discusses the notion of ritual as a locus of power in terms of structure and agency. His recent book, Childlike Peace in Levinas and Merleau-Ponty. Intersubjectivity as a Dialectical Spiral (Lexington Books, forthcoming) focuses on neuroscience to grasp the topic power relations at the confluence of religion and other social influences on one’s trajectories.
In this week's podcast, Skidmore College Professor Bradley Onishi speaks about Straight White American Jesus, a podcast he co-hosts with Dan Miller that blends insider religious experience with academic expertise about American Evangelicalism.
This month's Discourse! - with Chris Cotter, Ray Kim, and Theo Wildcroft - kicks off with a festive twist on our now-traditional focus upon Covid-19 to discuss recent relaxations in restrictions in the UK, halal vaccinations, and much more.
In this podcast, Judith Weisenfeld talks to Brad Stoddard about her new book, New World A-Coming: Black Religion and Racial Identity during the Great Depression. In this book, Weisenfeld explores several social groups in the early 1900s who combined religious and racial rhetoric to fashion new identities.
It is unfortunate fact that in popular ‘Western’ imagination, the land of India is frequently orientalised, and naively conceptualized as ‘the quintessential land of religion, spirituality, and miracles.’ Although we would certainly not want to completely invert this stereotype by substituting one unnuanced and inaccurate construct for another, ...
Since its release in 1976, Alex Haley's "Roots" has been a source of inspiration for generations of Americans. For Assistant Professor Richard Newton, Haley's novel reveals the way that scriptures play critical roles in rooting, uprooting, and routing our lives. Listen now to this fascinating discussion with Dr. Newton about his new book "Identifying Roots: Alex Haley and the Anthropology of Scriptures" with RSP Co-Host Breann Fallon.
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