This year the ISKCON Movement (International Society for Krishna Consciousness) celebrates its 50th anniversary. Fittingly, for this podcast Kim Knott provides an overview of the Hare Krishna movement in Britain from its inception in 1966 to the present day.
Recognisable by their distinctive appearances and chants, ISKCON practitioners grew in number in the UK due to a number of reasons, ranging from young people’s fascination with Indian spirituality in the 1960s, to its celebrity endorsements from George Harrison and the Beatles.
Knott considers the most notable events in ISKCON’s fifty year history in Britain, and discusses how the movement has adapted to British lifestyle, and what the future may hold for ISKCON education.
This episode has not been transcribed yet.
Consider a donation to pay for the cost of editing a transcript?
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?
This week we're doing something a little bit different. Instead of a written response to the podcast we have a video response instead:
For my take on James Spickard’s phenomenology see: “Prolegomena to a Philosophical Phenomenology of Religion: a critique of sociological phenomenology”.
"...the study of religion, spirituality, and faith [...] cannot be explored through simply descriptive statistics or only quantitative models but rather complex qualitative and empirical methods within sophisticated designs."
Fowler’s Faith Development Theory has been most influential in guiding religious and spiritual research. However, while this theory is highly regarded in the realm of developmental psychology, controversy abounds regarding the validity of the faith development model. Heinz Strieb,
The project of legitimating new cultural commodities into the canon of interpretative objects can be lengthy process. In this interview with University of North Carolina at Greensboro Associate Professor Greg Grieve, video games are presented as a content moving from the margins to the center of the intersection of religion and popular culture.
Can Steve Sutcliffe talk about “habitus” for a full 60 seconds without deviation, hesitation or repetition? How much does David Wilson know about “Postmodernism”? Mr David Robertson is your host (ably assisted by Mr Chris Cotter) for this special festive episode of the Religious Studies Pro Recorded live in Edinburgh on December 20th, 2012.
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’.
Area 51, Ancient Aliens, endemic child abuse at the BBC, and Reptilians,... This interview begins with David's own journey to this research field, before considering some basic questions such as "what is a conspiracy theory?"
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.
What is the relationship between Religious Studies and the study of the Christian New Testament? Although RS is often considered to be "studies of thee other religions", Biblical Studies also offers a way into the broader theoretical and definitional issues in the study of religions. As Dale B. Martin explains to Jack Tsonis,...
This work is licensed under a Creative Commons Attribution- NonCommercial- NoDerivs 3.0 Unported License.
The views expressed in podcasts, features and responses are the views of the individual contributors, and do not necessarily reflect the views of The Religious Studies Project or our sponsors. The Religious Studies Project is produced by the Religious Studies Project Association (SCIO), a Scottish Charitable Incorporated Organisation (charity number SC047750).