What do we mean by globalization? What does this concept have to say to the study of religion? How have religions been agents in the globalization process? What theoretical and methodological issues arise when trying to answer such questions? All of these questions and more are tackled in an interview which touches on post-colonialism, secularization theory, theodicy, ...
Over the past few weeks we have been looking at ‘religion’ in a ‘global context’ – from Mark Juergensmeyer’s sociotheological approach to ‘cosmic war’, to Douglas Pratt’s discussion of the ‘persistence and problem’ of ‘religion’, and Ryan Cragun’s introduction and overview to Mormon demographics across the globe. The final interview in this series was recorded in Ottawa in November 2012, and features Chris speaking with Peter Beyer, Professor in the Department of Classics and Religious Studies at the University of Ottawa, who – as Chris has proudly stated ad nauseum – literally wrote the book on Religions in Global Society.
What do we mean by globalization? What does this concept have to say to the study of religion? How have religions been agents in the globalization process? What theoretical and methodological issues arise when trying to answer such questions? All of these questions and more are tackled in an interview which touches on post-colonialism, secularization theory, theodicy, Rational Choice Theory, and something called Post-Westphalianism. We hope you enjoy it!
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In the earlier parts of his career, Peter Beyer focused his research primarily on sociological theory of religion and on themes in Canadian religious history, doing his doctoral dissertation on the Louis Riel and postdoctoral studies on 19th and 20th century French Canadian Roman Catholicism. Since the mid-1980s, however, his main interests have centred on the sociological understanding of the relations between religion and globalization and on religion in contemporary Canada. His current research focuses on religious diversity and multiculturalism in Canada, especially as concerns recent immigrants and the second generation of these immigrants. He is the author of Religion and Globalization, Religions in Global Society, and co-editor (with Lori Beaman) of Religion, Globalization, and Culture (International Studies in Religion and Society Series).
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" In our contemporary world we tend to find ourselves more absent-mindedly sailing toward the yawning mouth of that swirling vortex known as “a definition of religion.” We need to be cautious with the application of new terms. We seem too often prone to kneejerk patchwork, slathering layer upon layer of temporary fixes, either impudent in our knowledge of foundational issues, or victims of deep denial. We long to resolve ambiguity by applying more ambiguity, when we should just dig up the foundation and rebuild."
The Research Excellence Framework (REF) is something which I have been commenting upon since and constitutes the core of one of my arguments about what it is to do “social science” in my forthcoming The Idea of a Genuine Social Science (Springer, 2018).
As I listened to her interview about the book and its ramifications on the Religious Studies Project, I not only appreciated her balanced and thorough approach to this topic, but found myself wanting to focus on three points that she touched on in the talk: 1) the ways in which “religion” is defined in the public sphere; 2) whether or not we should listen to “fringe” Islamophobes and their rhetoric on religion; and 3) thinking about “when Christianity is not a religion.”
"Religion is not, in Beyer’s model, something that attempts to respond to this process. Rather it is an integral aspect of globalization."
In a recent podcast interview with The Religious Studies Project's Chris Cotter, Peter Beyer discussed the relationship between globalization and religion, a topic which is highly relevant to the current state of society.
For Brazil’s “killable people”, there are two prevalent ways to deal with the relative hell of prison - both involving allegiance and devotion. You can give your life to the gang or give your life to God. Only three types of people dare to venture into the heart of a Minas Gerais prison: the condemned, the pentecostal pastors leading the prison ministry, ...
The inspiration for this episode came from one of Russell McCutcheon's works which we had encountered through the undergraduate Religious Studies programme at the University of Edinburgh, entitled 'Critics Not Caretakers: Redescribing the Public Study of Religion'. The result is this compilation of differing opinions and interpretations ...
It is fast becoming a tradition in ‘nonreligion’ research to acknowledge that Colin Campbell’s seminal call in Toward a Sociology of Irreligion (1971) for a widespread sociological analysis’ of ‘nonreligion’ had until very recently been ignored (Bullivant and Lee 2012). Although there has been a steady stream of output on secularisation, and more recently on atheism, ...
In the year 2000, English-speaking scholars interested in ‘religion’ were introduced (in translation) to one of the most important texts in the sociology of religion in recent years, Danièle Hervieu-Léger’s “Religion as a Chain of Memory”. This book placed the study of ‘religion and memory’ firmly on the academic agenda,
What is angel spirituality, and who does it appeal to (hint: women)? How do they challenge preconceptions about the relationship between new spiritualities and Christianity, and raise interesting questions about gender, and vernacular religion in supposedly post-Christian Europe?
Professor Michael Cook, winner of the Holberg Prize 2014, has had a huge influence on the historical study of Islam. In this episode, Knut interviews Professor Cook about his decision to go into history in the first place, about his writing process, the role of the humanities, his reflections about teaching, and why he finds it so important to get the details right.
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