Yoga, in its modern form, should be of great interest to scholars of religion. While it certainly has roots in Vedic culture, the vast majority of Western practitioners do not see it as "religious", but rather to do with health or "well-being". Yoga's status as religious has been in court, ...
Yoga, in its modern form, should be of great interest to scholars of religion. While it certainly has roots in Vedic culture, the vast majority of Western practitioners do not see it as “religious”, but rather to do with health or “well-being”. Yoga’s status as religious has been in court, but nevertheless it continues to be practised in business, schools and, as Bruce Sullivan tells us, museums.
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Elaine Lai's response to our roundtable on Interdisciplinary Approaches to Buddhist Ritual highlights the advantages of working across disciplines. In sum, Lai argues, this roundtable and all such interdisciplinary collaborations remind us of how embedded and contingent our terms can be. Those differences matter, especially as we work to decolonize the academy and democratize access to its efforts, for we must "remember that we are all first and foremost human... and it's time to show up for one another with care," she concludes.
Recent scholarship on Mesoamerican religions has been influenced by Mircea Eliade in a persistent fashion that has yet to be critically addressed.
Molly Bassett is an enthusiastic advocate for studying Mesoamerican religion, a welcome new direction in Religious Studies. She credits the critical mentorship of David Carrasco, Neil L. Rudenstine Professor of Latin America Studies at the Harvard Divinity School. Although she does not mention this, his influence makes her an intellectual “granddaughter” of Mircea Eliade, ...
I begin this response to Titus Hjelm’s discussion of the continuing relevance of Marxist approaches to the study of religion by noting his assertion that Marx is underemployed as a source of ideas, partly because he has generally been regarded as critical of religion. A number of additional reasons are also relevant. One difficulty for Marxist scholars has been the extent to which the predictive power of Marxist models was brought into question as the twentieth century unfolded.
One link between yogic practice and museums may come from viewing yogis, yoga teachers, and yoga promoters as performing work comparable to museums in the nearly century and a half history of modern yoga’s global spread. As museums curate, exhibit, frame, spotlight, and annotate their works to an anticipated audience, yoga has similarly been consciously displayed and promoted. Modern yoga’s history can be emplotted through the way it has exhibited itself.
The most evocative question raised in the podcast’s conversation is whether yoga and art have something in common—a sort of contemplative aspect—that can help us understand something fundamental about the nature of the sacred. Sullivan is certainly correct in pointing out that art is not meant to be contemplated for its own sake in pre-modern India any more than in pre-modern Europe.
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?
In this week's episode, Timothy Fitzgerald speaks with David G. Robertson about why the history of the category “religion” should make us reconsider many other modern categories like politics, liberal, secular. Can these interrelated terms ever escape their origins in centuries of colonial epistemé?
Welcome to the second issue of “Discourse”, where our editors and guests take a critical look at how the category “religion” is being used in the media, the public sphere, and the academic field.
This episode, Chris (Cotter) is joined by Chris (Silver) and Theo Wildcroft, both long-time friends and contributors to the RSP, for a cross-Atlantic discussion. After the inevitable discussion of US identity conflicts and terrorism, and ugly manifestation of the KKK in Northern Ireland, discussion moved on to the accepted protocols of trick or treating, and the use of patisserie in debates on LGBT human rights vs religious freedom.
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This week we decided to do something a bit different. Every time David and Chris have conducted an interview, they have been asking the interviewees an additional question: “What is the Future of Religious Studies?”
The result is this highly stimulating compilation of differing perspectives and levels of optimism
The result is this highly stimulating compilation of differing perspectives and levels of optimism on what has become one of the most hotly debated topics in the academic study of religion at the start of the second decade of the twenty-first century.
We begin this interview by asking what is ‘youth’? How do sociologists define it? What are some of the current trends in sociological research on youth? What, if anything, is distinctive about youth experience? Discussion then turns to ‘religion and youth’, focusing on why scholars might be interested in it, ...
This month on Discourse, Breann Fallon, Carole Cusack and Ray Radford approach the Australian news from a Religious Studies perspective. We cover the appeal of Cardinal George Pell, the drama around Israel Folau, and the impact of Christianity on the recent Australian federal election results.
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