In this episode of the Religious Studies Project, Lewis shares some of his views on the study of NRMs. It seems, claims Lewis, that our current generalizations about who joins such movements is based on outdated statistics. It seems no longer to be the case that it is primarily young people who join NMRs, rather joiners’ age has increased during recent decades.
James R. Lewis was kind enough to have a chat with us at the 2012 EASR conference in Stockholm despite having a sore throat due to a cold. Lewis has been involved in research on new religious movements (NRMs) since the early late 1980s and has both written and edited extensively on the subject. In this episode of the Religious Studies Project, Lewis shares some of his views on the study of NRMs. It seems, claims Lewis, that our current generalizations about who joins such movements is based on outdated statistics. It seems no longer to be the case that it is primarily young people who join NMRs, rather joiners’ age has increased during recent decades. This demonstrates why we need more and better quantitative data. James and Knut also talk a bit about the situation in Norway when it comes to research on NRMs.
One of the most challenging and enlightening aspects of my fieldwork among the Adi of Arunachal Pradesh, India, in the far eastern Himalayan foothills, has been considering the concept of ‘indigenous religions’: as a phrase, as a classification, as a rallying point for activism.
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.
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.
What exactly does Material Religion bring to Religious Studies? Is it a potentially revolutionary phenomenon, or merely a passing fad? How might one apply the theoretical perspectives and methodologies developed in this growing field to some of the defining debates of our subject area? To discuss these issues, and reflect on the conference in general,...
Professor Bruno Latour is one of the most respected scholars in the social sciences today. In this first part, Latour and David Robertson discuss the broader relevance of his work for Religious Studies. They discuss actor-network theory, of which Latour was instrumental in developing. This includes some discussion of phenomenology and religious “essence”.
In this week’s podcasts, Dr. Paola Corrente gives us insights in how the use of the philological approach can be beneficial for, not only providing a common and solid framework for comparative research but also, for providing more suitable ways of classification according to linguistic criteria. Her work on the “dying gods” –i.e. gods that die but come back to life– of Ancient Greece and Mesopotamia, which draws on the concept formulated by James George Frazer, provides a case for this exercise.
In this podcast Professor Joe Bulbulia of Auckland University speaks to Thomas White about situating the study of religion within a broader concept of ‘justice’. Bulbulia calls ‘religion and spirituality those features of nature [in the biocultural sense of the word] that combine to cultivate a sense of justice in people’.
Bulbulia argues that common across human societies are conceptions of obligation and responsibility:
What do God's mind and your mind have in common? A core tenet of cognitive science of religion (CSR) is that the folk-psychological ability to explain human behavior in terms of beliefs, desires and intentions – known as theory of mind (ToM) – is also a system that makes us receptive to belief in the supernatural.
spectrum represent a unique population of study in the cognitive and psychological sciences of religion. Because religious cognition stems from normal social-cognitive capacities, which are altered for individuals on the spectrum, researchers also expect variation in how they think about supernatural agents.
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).