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Religious Studies Project Opportunities Digest – 28 March 2017

Exciting news!

You may now advertise with the Religious Studies Project!

Platforms include podcasts, web pages, opportunities digest, and social media.

Send an e-mail to editors@religiousstudiesproject.com to learn more!

Of course, you may still send or forward submissions regarding calls for papers, events, jobs, awards, grants, etc. to oppsdigest@religiousstudiesproject.com for free advertisement in this (mostly) weekly digest.

Calls for papers

Conference: SOCREL: On the Edge? Centres and Margins in the Sociology of Religion

July 12–14, 2017

University of Leeds, UK

Deadline: April 28, 2017

More information

Conference: Verbal Charms and Narrative Genres

December 8–10, 2017

Budapest, Hungary

Deadline: May 1, 2017

More information

Conference: ISASR: Religion, Myth and Migration

June 16, 2017

Waterford Institute of Technology, Ireland

Deadline: April 10, 2017

More information

Conference: Sacred Journeys: Pilgrimage and Religious Tourism

October 26–27, 2017

Beijing, China

Deadline: June 1, 2017

More information

New journal: The Journal of Festive Studies

First issue

Deadline: November 1, 2017

More information

Events

Workshop: New perspectives on the secularization of funerary culture in 19th-and 20th-century Europe

June 15, 2017

Ghent, Belgium

More information

Workshop: Irish Network for the Study of Esotericism and Paganism

March 31, 2017

University College Cork, UK

More information

Open access

Journal: Anthropology & Materialism

Special issue: Walter Benjamin and philosophy

More information

Jobs and funding

Postdoctoral Research Fellows: Religion, science, atheism

University of Queensland, Australia

Deadline: April 16, 2017

More information

Postdoctoral Research Fellow: Racialization of Islam

Yale University, USA

Deadline: April 21, 2017

More information

Postdoctoral Research Fellow: East Asian Buddhism

University of British Columbia, Canada

Deadline: May 1, 2017 (closing date says May 2, but announcement says May 1)

More information

Tenure-Track Faculty Position: Hassenfeld Chair in Islamic Studies

Brandeis University, USA

Deadline: June 21, 2017

More information

Professorship: History of Religion and the Religious in Europe

University of Konstanz, Germany

Deadline: April 13, 2017 (closing date says April 15, but announcement says April 13)

More information

University Lecturer: Religion in International Relations

Leiden University, The Netherlands

Deadline: April 17, 2017

More information

EASR 2017 Bursaries

Deadline: May 18, 2017

More information

Religious Studies Project Opportunities Digest – 10 January 2017

Dear subscriber,

Please note this week’s special opportunity from the RSP itself! Want to become part of our vital team? Scroll all the way down to “Jobs” (but do stop by the other opportunities on the way… :)).

Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?

How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just send them to oppsdigest@religiousstudiesproject.com, which is now back in order!

Don’t worry if you keep sending to oppsdigest@gmail.com; e-mails will be forwarded to the proper address.

Thank you!

You can find previous Opportunities Digests here: https://www.religiousstudiesproject.com/categ…/opportunities/

Calls for papers

Conference: Creatures of the Night: Mythologies of the Otherworld and Its Denizens

June 8–10, 2017

University of Edinburgh, UK

Deadline: March 15, 2017

More information

Conference: The Beasts of the Forest: Denizens of the Dark Woods

July, 2017 (date TBA)

St Mary’s University, UK

Deadline: April 14, 2017

More information

Conference: The Talking Sky: Myths and Meaning in Celestial Spheres

July 1–2, 2017

Bath, UK

Deadline: January 15, 2017

More information

Conference: The Place of Religion in Film

March 30–April 1, 2017

Syracuse University, USA

Deadline (extended): January 15, 2017

More information

Conference: Egyptian and Eastern Cults in the Roman Empire

June 15–18, 2017

Szombathely/Savaria, Hungary

Deadline: March 1, 2017

More information

Conference panel: SISR/ISSR: Global Pentecostal Charismatic Christianities

July 4–7, 2017

Lausanne, Switzerland

Deadline: January 10, 2017

More information

Conference panel: ESA: Sociology of Religion: Religion and (Un)Making Europe: Capitalism, Solidarities, Subjectivities

August 29–September 1, 2017

Deadline: February 1, 2017

More information

Journal: Open Theology

Special issue: Phenomenology of Religious Experience

Deadline: June 1, 2017

More information

Workshop: Ritual ‘Litter’ Redressed

May 5, 2017

University of Hertfordshire, UK

Deadline: January 15, 2017

More information

Open access

Journal: Journal for the Study of Religious Experience

Special issue: Fieldwork in Religion: Bodily Experience and Ethnographic Knowledge

More information

Jobs

Interviewers and audio interns

Religious Studies Project

Deadline: January 23, 2017

More information

Religious Studies Project Opportunities Digest – 13 December 2016

Dear subscriber,

Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?

How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just send them to oppsdigest@religiousstudiesproject.com, which is now back in order!

Don’t worry if you keep sending to oppsdigest@gmail.com; e-mails will be forwarded to the proper address.

Thank you!

You can find previous Opportunities Digests here: https://www.religiousstudiesproject.com/categ…/opportunities/

Calls for papers

Conference: EASR 2017: Communicating Religion

September 18–21, 2017

University of Leuven, Belgium

Deadline: December 31, 2016

More information

Conference: North Atlantic Catholic Communities in Rome, 1622–1939

June 6–7, 2017

Rome, Italy

Deadline: December 30, 2016

More information

Conference: Religion & Power

March 23–24, 2017

UNC Charlotte, USA

Deadline: January 7, 2017

More information

Conference: The Cognition of Belief

June 2, 2017

Georgetown University, USA

Deadline: February 17, 2017

More information

Conference: Háskóli Íslands Student Conference on the Medieval North

April 7–8, 2017

University of Iceland, Iceland

Deadline: January 5, 2017

More information

Conference: The Religious and Ethnic Future of Europe: An International Conference

June 12–13, 2017

Åbo Akademi University, Finland

Deadline: December 31, 2017

More information

Journal: The Graduate Journal of Harvard Divinity School

2017 issue

Deadline: January 10, 2017

More information

Journal: Nova Religio

Special issue: Peoples Temple and Jonestown

Deadline: February 28, 2017

More information

Events

Conference: “Too Small a World”: Catholics Sisters as Global Missionaries

April 6, 2017

Chicago, USA

More information

Jobs and funding

Grants

Cushwa Center for the Study of American Catholicism, USA

Deadlines: December 31, 2016; April 1, 2017; October 1, 2017

More information

Part-time Teaching Fellow in Religious Studies

University of Aberdeen, UK

Deadline: December 18, 2016

More information

PhD positions

Coventry University, UK

Deadline: February 17, 2017

More information

Research fellowships

University of Leeds, UK

Deadline: February 1, 2017

More information

Scholarships: Guest Doctoral Students

University of Erfurt, Germany

Deadline: December 18, 2016

More information

Scholarships: Female Junior Scholars

University of Erfurt, Germany

Deadline: December 18, 2016

More information

Death, Music, and Ritual: Contemporary Requiems in the Commemoration of Death and Violence

Apparently, the only two certain things in life are death and taxes. In terms of the former, the requiem has held its grip up until contemporary times. While popular requiems, such as those composed by Mozart and Rutter are still performed, newly composed requiems, or requiem-like pieces are growing in popularity in the Netherlands and other parts of Europe. These requiems make use of previously employed lyrics and composition techniques, but some also rework these elements or leaving them behind entirely. From Mozart, to hip-hop, to haiku, contemporary music for the commemoration of death is variegated in its composition. In this interview, Breann Fallon discusses contemporary requiems with Associate Professor M.J.M. Hoondert of Tilburg University while at the 2016 European Association for the Study of Religions conference in Helsinki. Hoondert highlights the variety of contemporary requiems, noting their different styles, imagery, and convergences, but also the intended affect of the works. In particular, Hoondert discusses the step away from the liturgy associated with requiems as way for today’s individual to deal with death or violence in their own way. Still, it is clear that the ritual elements of the requiem remains, hence where this contemporary music fits into the sacral landscape is up for debate.

Also, be sure to check out DEATH, Religion, and Terror Management Theory with Jonathan Jong

You can download this interview, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us . And remember, you can use our Amazon.co.ukAmazon.com, or Amazon.ca links to support us at no additional cost when buying academic texts, coffins, Jennifer Lopez CD’s, and more.

Religious Studies Project Opportunities Digest – 18 October 2016

Dear subscriber,

Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?

How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just forward them to oppsdigest@religiousstudiesproject.com!

The backup address will still be working (oppsdigest@gmail.com), but it is preferable to employ the original address.

You can find previous Opportunities Digests here: https://www.religiousstudiesproject.com/categ…/opportunities/

Calls for papers

Conference: Climate and Apocalypse

June 29–30, 2017

Bedford, UK

Deadline: February 28, 2017

More information

Conference: 500 years: The Reformation and its Resonations

September 14–15, 2017

Bedford, UK

Deadline: April 30, 2017

More information

Conference: Violence and Millenarian Movements

April 6–7, 2017

Bedford, UK

Deadline: December 31, 2016

More information

Conference: Implicit Religion: Materiality and Immateriality

May 19–21, 2017

Deadline: March 1, 2017

More information

Conference: The Life and Legacy of Sun Myung Moon and the Unification Movements in Scholarly Perspective

May 29–30, 2017

Antwerp, Belgium

Deadline: February 28, 2017

More information

Conference: Oral History Society: Remembering Beliefs

July 14–15, 2017

Leeds Trinity University, UK

Deadline: December 16, 2016

More information

Conference: The Religious and Ethnic Future of Europe

June 12–13, 2017

Åbo Akademi University, Finland

Deadline: December 31, 2016

More information

Events

Conference: La magia nel mondo antico: Nuove prospettive

October 27–29, 2016

Merano, Italy

More information

Program

Conference: Women, Religion and Gender Relations

November 9–11, 2016

University of Turin, Italy

More information

Jobs

Research assistant: Religious Life Vitality

Margaret Beaufort Institute in Cambridge, UK

Deadline: October 28, 2016

More information

Professor of Religion, Law and Human Rights

University of Groningen, The Netherlands

Deadline: January 4, 2017

More information

Bricolage

BRICOLAGE: construction (as of a sculpture or a structure of ideas) achieved by using whatever comes to hand; also : something constructed in this way

“Bricolage.” Merriam-Webster.com.

Claude Lévi-Strauss in the 1960s and has undergone a complex genealogy of modifications within the sociologies of culture and religion. As Véronique Altglas writes in a forthcoming article, ‘originally a metaphor, “bricolage'” became an anthropological concept to understand cultural and religious creativity, with an emphasis on what organizes it, despite its contingent nature. Transposed in the study of contemporary European societies, bricolage became about what individuals do in relation to cultural practices and lifestyles’ (Altglas Forthcoming).

In this interview with Chris, Altglas – the author of the recent OUP monograph From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage – discusses this complex genealogy, tracing a movement from forms of cultural warfare to ‘playful, postmodern bricoleurs’ – what many might be tempted to dub ‘pick and mix spirituality’. However, as Altglas goes on to demonstrate, with a particular empirical focus upon Hindu-based Yoga centres and the Kabbalah centre, far from a carefree process of shopping at the ‘spiritual supermarket’, ‘the original meanings and otherness of elements used in this religious bricolage matter, and in fact limits, the popularization of “exotic” religions’ (Forthcoming).

IMG_20141112_114757This broad-ranging interview provides a fascinating overview of an important concept that is not only relevant for the study of contemporary ‘religion’ and ‘spirituality’, but also speaks to cultural appropriation and construction in general, utilizing a number of stimulating contextual examples along the way. Chris enjoyed the interview so much, he immediately went out and bout Véronique’s book… and he suggests you do too!

This interview was recorded at the European Sociological Association’s Sociology of Religion Research Network Conference in Belfast in September 2014. You can also download this podcast, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us. And remember, you can use our Amazon.co.ukAmazon.ca, or Amazon.com links to support us at no additional cost when you have a purchase to make – particularly in the run up to Christmas!

Picture-41

Thanks to Culture on the Edge for posting this passage. http://edge.ua.edu/monica-miller/the-myth-of-origins/

References

  • Forthcoming 2015. ‘Bricolage’: Reclaiming a Conceptual Tool. Culture & Religion. 2015. 4.

Science and Religion in Europe: A Historical Perspective

The idea of long-running clash between the domains of “science” and “religion” has not only been central to western discourses on modernity, but has increasingly become a central supposition in the history of science itself – informing not just the rhetoric of the New Atheists, but also the broader public understanding of the issue.  But is this historically accurate?

In this interview, Professor Peter Harrison (formerly Idreos Professor of Science and Religion at Oxford) outlines the flaws in this supposition by providing a historical perspective on the categories “science” and “religion” and the way that they were formerly considered separate virtues (scientia and religio) instead of incompatible domains of knowledge.  Far from the current narrative being correct – often focusing on episodes such as the Church’s response to the Galileo controversy – Professor Harrison explains that religious institutions were originally (and for a long time) key supporters of scientific activity, which was considered broadly as a theological attempt to unlock The Book of Nature.   The middle section of the interview looks at the complex relationship between theological commitment and scientific activity from Newton to Darwin, and in the final section discusses continuing complexities of the relationship in the post-Darwinan western world, right down to problematic assumptions at play in contemporary New Atheism as well as debates about Islamic militancy.

This interview was recorded at the meeting of the Australian Religious History Association in July 2014.  For those interested in the themes of the interview, the keynote talk of the RHA meeting was delivered by one of Professor Harrison’s key collaborators, Ronald Numbers (on a similar topic, focusing especially on the Galileo episode).   A number of related talks and interviews can be found on the CHED website.

You can also download this interview, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us. And remember, you can use our Amazon.co.ukAmazon.ca, or Amazon.com links to support us at no additional cost when you have a purchase to make.

Mormons demographics on the other side of the big puddle

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

Mormons demographics on the other side of the big puddle

By Pavol Kosnac, Oxford University

Published by the Religious Studies Project, on 30 January 2013 in response to the Religious Studies Project Interview with Ryan Cragun on Mormonism, Growth and Decline (28 January 2013).

As Professor Cragun suggests in his interview with the Religious Studies Project, Mormonism in USA has, from the viewpoint of sociology, undergone a process of socialization. Members of the Church of Jesus Christ of the Latter Day Saints are generally on the edge, and probably even within,  wider public acceptance. They are considered to be a truly American religion; they have been there for some 180 years, which is longer than many Christian evangelical groups, which nowadays consist  largely of Pentecostals (the youngest members of the evangelical family), and they are considered to be conservative, defenders of family values, and an important part of the Republican voting base. However, the same factors that may have granted Mormons respectability in USA, may prevent them from gaining it elsewhere any time soon. I will focus on Europe, since this is area in which I have most practical experience in general, and particularly with Latter-Day Saints.

In Europe, LDS members are still mostly well known for one characteristic, which has not been a valid stereotype for about 120 years – that is, that they engage in polygamy. People, especially in non-English speaking countries, do not yet recognise their typical uniform – white shirt, dark trousers, name badge –  and often mix them up with Jehovah´s Witnesses, mostly because they, same as Mormon missionaries, always move in pairs and want to talk about Jesus, and partially – especially in areas east  of Germany – because Jehovah´s Witnesses are generally the only contextually well-known religious movement that does this kind of mission (stopping people on street, house to house mission). This small mistake can damage their cause before they even speak to someone. Besides some anti-American sentiment in parts of European society, I would agree with some of the missionaries I have talked to, who said that the America-centric nature of their message is somehow damaging for their mission on several levels. Many people, who would possibly be interested in a new version of the Christian message, when told that Jesus will come to Salt Lake City, or that Lehi’s family (from the biblical tribe of  Manasseh) floated to America to build the true Christianity there, consider these details too much to bear, break contact and stop coming to the meetings.

The problem with applying terms like ‘new religious movements’ to movements that are approaching 200 years of existence is obvious, even if the term is not only descriptive of age. Yet, however disputable this may be in the Americas, it is not in Europe. 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 (for other Christians absolutely heretical), and all of these characteristics place them on the same level as other small groups that are trying to settle in the European area – from their American Pentecostal compatriots to new and ‘westernized’ types of far-east inspired spiritual groups

I would agree with Professor Cragun that most people in Europe, as in the US, who start to become more interested in Mormonism and consider entering it, are of lower socio-economic standing, especially in new Mormon mission areas. My personal experiences relate to Prague and Bratislava, where this is true for at least 70% of new members. Another constituency of members that you can meet at regular Sunday gatherings are students and foreigners, a large number of whom do not speak language of their country of residence very well and/or do not have another community there. In these cases, the Mormon community – traditionally very welcoming – may attract them as a friendly (if small) social group, where they can belong.

To disagree with Professor Cragun, however,  I would question some of the reasons which he considers important factors influencing the low membership retention rate: namely,  sexual conservatism, such as opposing pre-marital sex, cohabitation, and restricting pornography and practiced homosexuality. Mormons are not particularly special in these requirements; the same rules can be found in the most conservative of Protestant or Catholic groups, many of whom have very high retention rates.  If there is not another specific which makes conservative sexual ethics somehow more problematic for members of the LDS church, I would be quite sceptical of the influence of this factor upon membership retention.

On the other hand, I would certainly agree with the problems surrounding counting new members  by baptism. During my field research in Bratislava, it appear to me that becoming a member is not a very complicated process, with much less involved than I would have expected after having the official church regulations for membership explained to me by several ex-members. It seemed to me to be possible to be interested in the idea of converting, or to only enjoy the very nice and welcoming social atmosphere, yet leave after several months, having been baptised during that time. If what Professor Cragun said is true, which I have no reason to doubt, that “once a Mormon, until the age of 110 a Mormon“, then their membership numbers may be very highly inflated, and not only in USA, but also in Europe, where Mormon groups seem to have very small numbers indeed.

Success of LDS missionaries in converting Europeans is generally very small. The only large official numbers are in the United Kingdom – where, according to an LDS webpage, it has 188 000 members. Problems with these number will probably be same as problems with US numbers. Other states in Western Europe have several tens of thousands, in other parts of Europe it is from several thousand to several hundred. In some western European countries,  Mormon missionaries have been active for more than 150 years (in Britain, for example, they have been since1837). In terms of mere numbers, in comparison to younger groups who come from the USA, like Jehovah´s Witnesses or Assemblies of God, this has not been a  very successful mission.

Finally, there may be also other local specifics that inflate the numbers, for example, in Slovak case, the “phantom Mormons“. The phenomenon which I call ”phantom membership“ happened in Slovakia´s last national census in 2011, where 972 people identified themselves as Mormons. This was an unbelievable number, since I know the situation of Mormons in Slovakia very well. I have never seen more than 50 practicing Mormons in their biggest Slovak group, and when I talked to several Slovak missionaries and representatives, their estimates of the number of Mormons in Slovakia were never higher than 300, and they also suggested that the results from census were very surprising for them also. I think that a possible explanation might be that, because Mormons are little known in Slovak environment, and their official name is generally unknown, when they were listed in the census options (for first time in Slovak history), many non-denominational Christians who were not sure what box to tick, and may not have wanted to tick the “Other“ box, saw “Church of Jesus Christ of Latter-Day Saints“ and ticked the box with ”Church of Jesus Christ“, filtering out the rest of the name since they had no idea what it meant means, but it sounded about right (no other registered church in Slovakia has “Jesus Christ” in its name). It is possible that this hypothesis is incorrect, but if not it would explain those almost 700 invisible Mormons, which even the most optimistic church officials never knew they “had”.

In summary, we can conclude, that official LDS estimates of Mormon demography are strongly inflated in Europe , just as in the Americas. Many of the advantages that Mormons have in the USA because of their unique “American-ness” may become more of a burden in Europe, and because of this their retention rate may be worse in Europe than in the USA. One way or another, it is difficult to imagine how LDS Church officials could consider the Mormon mission to Europe a success.

This material is disseminated under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. and can be distributed and utilised freely, provided full citation is given.

About the Author:

Pavol Kosnac completed his B.A. and M.A. in Religious Studies at Comenius University in Bratislava, and studies of political philosophy, jurisprudence and ethics at Collegium of Anton Neuwirth. He is currently studying for a MSt. In the Study of Religion at Oxford University and applying for DPhil studies. His focus is mainly on the study of new religiosity, new religious movements and non-religiosity in (but not exclusively) central and eastern Europe, and the methodology of research in these categories in general.

 

References:

LDS official membership information by country:

http://www.ldschurchnews.com/almanac/1/Almanac.html, accessed 12.1.2013

Information on Slovak national poll from Slovak statistical Institute:

http://portal.statistics.sk/files/tab-14.pdf

Tariq Modood on the Crisis of European Secularism

Secularism – the separation of religion and state – has been a central narrative in the European political sphere since the Enlightenment. But with renewed calls in some countries to affirm a Christian identity, and problems in accommodating some Muslim communities, is Western secularism under threat?

You can also download this interview, and subscribe to receive our weekly podcast, on iTunes. And if you enjoyed it, please take a moment to rate us.

Tariq Modood is Professor of Sociology, Politics and Public Policy at the University of Bristol. He is founding Director of the University Research Centre for the Study of Ethnicity and Citizenship, and co-founding editor of the international journal, Ethnicities. As a regular contributor to the media and policy debates in Britain, he was awarded a MBE for services to social sciences and ethnic relations in 2001 and elected a member of the Academy of Social Sciences in 2004. He also served on the Commission on the Future of Multi-Ethnic Britain, the IPPR Commission on National Security and on the National Equality Panel, which reported to the UK Deputy Prime Minister in 2010.

His recent publications include Multicultural Politics: Racism, Ethnicity and Muslims in Britain (Edinburgh University Press, 2005), Multiculturalism: A Civic Idea (Polity, 2007) and Still Not Easy Being British: Struggles for a Multicultural Citizenship (Trentham Books, 2010); and as co-editor, Secularism, Religion and Multicultural Citizenship (Cambridge University Press, 2009).

Is There a Crisis of Secularism in Western Europe?, which expands considerably upon the issues in this interview, is now available at http://www.bris.ac.uk/ethnicity/news/2012/36.html.

Readers and listeners might also be interested in Linda Woodhead’s podcast on the Secularisation Thesis, and Bjoern Mastiaux’s essay on the same topic.

Podcasts

Religious Studies Project Opportunities Digest – 28 March 2017

Exciting news!

You may now advertise with the Religious Studies Project!

Platforms include podcasts, web pages, opportunities digest, and social media.

Send an e-mail to editors@religiousstudiesproject.com to learn more!

Of course, you may still send or forward submissions regarding calls for papers, events, jobs, awards, grants, etc. to oppsdigest@religiousstudiesproject.com for free advertisement in this (mostly) weekly digest.

Calls for papers

Conference: SOCREL: On the Edge? Centres and Margins in the Sociology of Religion

July 12–14, 2017

University of Leeds, UK

Deadline: April 28, 2017

More information

Conference: Verbal Charms and Narrative Genres

December 8–10, 2017

Budapest, Hungary

Deadline: May 1, 2017

More information

Conference: ISASR: Religion, Myth and Migration

June 16, 2017

Waterford Institute of Technology, Ireland

Deadline: April 10, 2017

More information

Conference: Sacred Journeys: Pilgrimage and Religious Tourism

October 26–27, 2017

Beijing, China

Deadline: June 1, 2017

More information

New journal: The Journal of Festive Studies

First issue

Deadline: November 1, 2017

More information

Events

Workshop: New perspectives on the secularization of funerary culture in 19th-and 20th-century Europe

June 15, 2017

Ghent, Belgium

More information

Workshop: Irish Network for the Study of Esotericism and Paganism

March 31, 2017

University College Cork, UK

More information

Open access

Journal: Anthropology & Materialism

Special issue: Walter Benjamin and philosophy

More information

Jobs and funding

Postdoctoral Research Fellows: Religion, science, atheism

University of Queensland, Australia

Deadline: April 16, 2017

More information

Postdoctoral Research Fellow: Racialization of Islam

Yale University, USA

Deadline: April 21, 2017

More information

Postdoctoral Research Fellow: East Asian Buddhism

University of British Columbia, Canada

Deadline: May 1, 2017 (closing date says May 2, but announcement says May 1)

More information

Tenure-Track Faculty Position: Hassenfeld Chair in Islamic Studies

Brandeis University, USA

Deadline: June 21, 2017

More information

Professorship: History of Religion and the Religious in Europe

University of Konstanz, Germany

Deadline: April 13, 2017 (closing date says April 15, but announcement says April 13)

More information

University Lecturer: Religion in International Relations

Leiden University, The Netherlands

Deadline: April 17, 2017

More information

EASR 2017 Bursaries

Deadline: May 18, 2017

More information

Religious Studies Project Opportunities Digest – 10 January 2017

Dear subscriber,

Please note this week’s special opportunity from the RSP itself! Want to become part of our vital team? Scroll all the way down to “Jobs” (but do stop by the other opportunities on the way… :)).

Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?

How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just send them to oppsdigest@religiousstudiesproject.com, which is now back in order!

Don’t worry if you keep sending to oppsdigest@gmail.com; e-mails will be forwarded to the proper address.

Thank you!

You can find previous Opportunities Digests here: https://www.religiousstudiesproject.com/categ…/opportunities/

Calls for papers

Conference: Creatures of the Night: Mythologies of the Otherworld and Its Denizens

June 8–10, 2017

University of Edinburgh, UK

Deadline: March 15, 2017

More information

Conference: The Beasts of the Forest: Denizens of the Dark Woods

July, 2017 (date TBA)

St Mary’s University, UK

Deadline: April 14, 2017

More information

Conference: The Talking Sky: Myths and Meaning in Celestial Spheres

July 1–2, 2017

Bath, UK

Deadline: January 15, 2017

More information

Conference: The Place of Religion in Film

March 30–April 1, 2017

Syracuse University, USA

Deadline (extended): January 15, 2017

More information

Conference: Egyptian and Eastern Cults in the Roman Empire

June 15–18, 2017

Szombathely/Savaria, Hungary

Deadline: March 1, 2017

More information

Conference panel: SISR/ISSR: Global Pentecostal Charismatic Christianities

July 4–7, 2017

Lausanne, Switzerland

Deadline: January 10, 2017

More information

Conference panel: ESA: Sociology of Religion: Religion and (Un)Making Europe: Capitalism, Solidarities, Subjectivities

August 29–September 1, 2017

Deadline: February 1, 2017

More information

Journal: Open Theology

Special issue: Phenomenology of Religious Experience

Deadline: June 1, 2017

More information

Workshop: Ritual ‘Litter’ Redressed

May 5, 2017

University of Hertfordshire, UK

Deadline: January 15, 2017

More information

Open access

Journal: Journal for the Study of Religious Experience

Special issue: Fieldwork in Religion: Bodily Experience and Ethnographic Knowledge

More information

Jobs

Interviewers and audio interns

Religious Studies Project

Deadline: January 23, 2017

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Religious Studies Project Opportunities Digest – 13 December 2016

Dear subscriber,

Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?

How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just send them to oppsdigest@religiousstudiesproject.com, which is now back in order!

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You can find previous Opportunities Digests here: https://www.religiousstudiesproject.com/categ…/opportunities/

Calls for papers

Conference: EASR 2017: Communicating Religion

September 18–21, 2017

University of Leuven, Belgium

Deadline: December 31, 2016

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Conference: North Atlantic Catholic Communities in Rome, 1622–1939

June 6–7, 2017

Rome, Italy

Deadline: December 30, 2016

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Conference: Religion & Power

March 23–24, 2017

UNC Charlotte, USA

Deadline: January 7, 2017

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Conference: The Cognition of Belief

June 2, 2017

Georgetown University, USA

Deadline: February 17, 2017

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Conference: Háskóli Íslands Student Conference on the Medieval North

April 7–8, 2017

University of Iceland, Iceland

Deadline: January 5, 2017

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Conference: The Religious and Ethnic Future of Europe: An International Conference

June 12–13, 2017

Åbo Akademi University, Finland

Deadline: December 31, 2017

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Journal: The Graduate Journal of Harvard Divinity School

2017 issue

Deadline: January 10, 2017

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Journal: Nova Religio

Special issue: Peoples Temple and Jonestown

Deadline: February 28, 2017

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Events

Conference: “Too Small a World”: Catholics Sisters as Global Missionaries

April 6, 2017

Chicago, USA

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Jobs and funding

Grants

Cushwa Center for the Study of American Catholicism, USA

Deadlines: December 31, 2016; April 1, 2017; October 1, 2017

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Part-time Teaching Fellow in Religious Studies

University of Aberdeen, UK

Deadline: December 18, 2016

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PhD positions

Coventry University, UK

Deadline: February 17, 2017

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Research fellowships

University of Leeds, UK

Deadline: February 1, 2017

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Scholarships: Guest Doctoral Students

University of Erfurt, Germany

Deadline: December 18, 2016

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Scholarships: Female Junior Scholars

University of Erfurt, Germany

Deadline: December 18, 2016

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Death, Music, and Ritual: Contemporary Requiems in the Commemoration of Death and Violence

Apparently, the only two certain things in life are death and taxes. In terms of the former, the requiem has held its grip up until contemporary times. While popular requiems, such as those composed by Mozart and Rutter are still performed, newly composed requiems, or requiem-like pieces are growing in popularity in the Netherlands and other parts of Europe. These requiems make use of previously employed lyrics and composition techniques, but some also rework these elements or leaving them behind entirely. From Mozart, to hip-hop, to haiku, contemporary music for the commemoration of death is variegated in its composition. In this interview, Breann Fallon discusses contemporary requiems with Associate Professor M.J.M. Hoondert of Tilburg University while at the 2016 European Association for the Study of Religions conference in Helsinki. Hoondert highlights the variety of contemporary requiems, noting their different styles, imagery, and convergences, but also the intended affect of the works. In particular, Hoondert discusses the step away from the liturgy associated with requiems as way for today’s individual to deal with death or violence in their own way. Still, it is clear that the ritual elements of the requiem remains, hence where this contemporary music fits into the sacral landscape is up for debate.

Also, be sure to check out DEATH, Religion, and Terror Management Theory with Jonathan Jong

You can download this interview, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us . And remember, you can use our Amazon.co.ukAmazon.com, or Amazon.ca links to support us at no additional cost when buying academic texts, coffins, Jennifer Lopez CD’s, and more.

Religious Studies Project Opportunities Digest – 18 October 2016

Dear subscriber,

Do you have a call for papers, an event announcement, a job vacancy, grant or award you would like others to distribute?

How about having your notification posted with the Religious Studies Project’s weekly Opportunities Digest? It’s easy, just forward them to oppsdigest@religiousstudiesproject.com!

The backup address will still be working (oppsdigest@gmail.com), but it is preferable to employ the original address.

You can find previous Opportunities Digests here: https://www.religiousstudiesproject.com/categ…/opportunities/

Calls for papers

Conference: Climate and Apocalypse

June 29–30, 2017

Bedford, UK

Deadline: February 28, 2017

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Conference: 500 years: The Reformation and its Resonations

September 14–15, 2017

Bedford, UK

Deadline: April 30, 2017

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Conference: Violence and Millenarian Movements

April 6–7, 2017

Bedford, UK

Deadline: December 31, 2016

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Conference: Implicit Religion: Materiality and Immateriality

May 19–21, 2017

Deadline: March 1, 2017

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Conference: The Life and Legacy of Sun Myung Moon and the Unification Movements in Scholarly Perspective

May 29–30, 2017

Antwerp, Belgium

Deadline: February 28, 2017

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Conference: Oral History Society: Remembering Beliefs

July 14–15, 2017

Leeds Trinity University, UK

Deadline: December 16, 2016

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Conference: The Religious and Ethnic Future of Europe

June 12–13, 2017

Åbo Akademi University, Finland

Deadline: December 31, 2016

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Events

Conference: La magia nel mondo antico: Nuove prospettive

October 27–29, 2016

Merano, Italy

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Program

Conference: Women, Religion and Gender Relations

November 9–11, 2016

University of Turin, Italy

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Jobs

Research assistant: Religious Life Vitality

Margaret Beaufort Institute in Cambridge, UK

Deadline: October 28, 2016

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Professor of Religion, Law and Human Rights

University of Groningen, The Netherlands

Deadline: January 4, 2017

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Bricolage

BRICOLAGE: construction (as of a sculpture or a structure of ideas) achieved by using whatever comes to hand; also : something constructed in this way

“Bricolage.” Merriam-Webster.com.

Claude Lévi-Strauss in the 1960s and has undergone a complex genealogy of modifications within the sociologies of culture and religion. As Véronique Altglas writes in a forthcoming article, ‘originally a metaphor, “bricolage'” became an anthropological concept to understand cultural and religious creativity, with an emphasis on what organizes it, despite its contingent nature. Transposed in the study of contemporary European societies, bricolage became about what individuals do in relation to cultural practices and lifestyles’ (Altglas Forthcoming).

In this interview with Chris, Altglas – the author of the recent OUP monograph From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage – discusses this complex genealogy, tracing a movement from forms of cultural warfare to ‘playful, postmodern bricoleurs’ – what many might be tempted to dub ‘pick and mix spirituality’. However, as Altglas goes on to demonstrate, with a particular empirical focus upon Hindu-based Yoga centres and the Kabbalah centre, far from a carefree process of shopping at the ‘spiritual supermarket’, ‘the original meanings and otherness of elements used in this religious bricolage matter, and in fact limits, the popularization of “exotic” religions’ (Forthcoming).

IMG_20141112_114757This broad-ranging interview provides a fascinating overview of an important concept that is not only relevant for the study of contemporary ‘religion’ and ‘spirituality’, but also speaks to cultural appropriation and construction in general, utilizing a number of stimulating contextual examples along the way. Chris enjoyed the interview so much, he immediately went out and bout Véronique’s book… and he suggests you do too!

This interview was recorded at the European Sociological Association’s Sociology of Religion Research Network Conference in Belfast in September 2014. You can also download this podcast, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us. And remember, you can use our Amazon.co.ukAmazon.ca, or Amazon.com links to support us at no additional cost when you have a purchase to make – particularly in the run up to Christmas!

Picture-41

Thanks to Culture on the Edge for posting this passage. http://edge.ua.edu/monica-miller/the-myth-of-origins/

References

  • Forthcoming 2015. ‘Bricolage’: Reclaiming a Conceptual Tool. Culture & Religion. 2015. 4.

Science and Religion in Europe: A Historical Perspective

The idea of long-running clash between the domains of “science” and “religion” has not only been central to western discourses on modernity, but has increasingly become a central supposition in the history of science itself – informing not just the rhetoric of the New Atheists, but also the broader public understanding of the issue.  But is this historically accurate?

In this interview, Professor Peter Harrison (formerly Idreos Professor of Science and Religion at Oxford) outlines the flaws in this supposition by providing a historical perspective on the categories “science” and “religion” and the way that they were formerly considered separate virtues (scientia and religio) instead of incompatible domains of knowledge.  Far from the current narrative being correct – often focusing on episodes such as the Church’s response to the Galileo controversy – Professor Harrison explains that religious institutions were originally (and for a long time) key supporters of scientific activity, which was considered broadly as a theological attempt to unlock The Book of Nature.   The middle section of the interview looks at the complex relationship between theological commitment and scientific activity from Newton to Darwin, and in the final section discusses continuing complexities of the relationship in the post-Darwinan western world, right down to problematic assumptions at play in contemporary New Atheism as well as debates about Islamic militancy.

This interview was recorded at the meeting of the Australian Religious History Association in July 2014.  For those interested in the themes of the interview, the keynote talk of the RHA meeting was delivered by one of Professor Harrison’s key collaborators, Ronald Numbers (on a similar topic, focusing especially on the Galileo episode).   A number of related talks and interviews can be found on the CHED website.

You can also download this interview, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us. And remember, you can use our Amazon.co.ukAmazon.ca, or Amazon.com links to support us at no additional cost when you have a purchase to make.

Mormons demographics on the other side of the big puddle

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

Mormons demographics on the other side of the big puddle

By Pavol Kosnac, Oxford University

Published by the Religious Studies Project, on 30 January 2013 in response to the Religious Studies Project Interview with Ryan Cragun on Mormonism, Growth and Decline (28 January 2013).

As Professor Cragun suggests in his interview with the Religious Studies Project, Mormonism in USA has, from the viewpoint of sociology, undergone a process of socialization. Members of the Church of Jesus Christ of the Latter Day Saints are generally on the edge, and probably even within,  wider public acceptance. They are considered to be a truly American religion; they have been there for some 180 years, which is longer than many Christian evangelical groups, which nowadays consist  largely of Pentecostals (the youngest members of the evangelical family), and they are considered to be conservative, defenders of family values, and an important part of the Republican voting base. However, the same factors that may have granted Mormons respectability in USA, may prevent them from gaining it elsewhere any time soon. I will focus on Europe, since this is area in which I have most practical experience in general, and particularly with Latter-Day Saints.

In Europe, LDS members are still mostly well known for one characteristic, which has not been a valid stereotype for about 120 years – that is, that they engage in polygamy. People, especially in non-English speaking countries, do not yet recognise their typical uniform – white shirt, dark trousers, name badge –  and often mix them up with Jehovah´s Witnesses, mostly because they, same as Mormon missionaries, always move in pairs and want to talk about Jesus, and partially – especially in areas east  of Germany – because Jehovah´s Witnesses are generally the only contextually well-known religious movement that does this kind of mission (stopping people on street, house to house mission). This small mistake can damage their cause before they even speak to someone. Besides some anti-American sentiment in parts of European society, I would agree with some of the missionaries I have talked to, who said that the America-centric nature of their message is somehow damaging for their mission on several levels. Many people, who would possibly be interested in a new version of the Christian message, when told that Jesus will come to Salt Lake City, or that Lehi’s family (from the biblical tribe of  Manasseh) floated to America to build the true Christianity there, consider these details too much to bear, break contact and stop coming to the meetings.

The problem with applying terms like ‘new religious movements’ to movements that are approaching 200 years of existence is obvious, even if the term is not only descriptive of age. Yet, however disputable this may be in the Americas, it is not in Europe. 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 (for other Christians absolutely heretical), and all of these characteristics place them on the same level as other small groups that are trying to settle in the European area – from their American Pentecostal compatriots to new and ‘westernized’ types of far-east inspired spiritual groups

I would agree with Professor Cragun that most people in Europe, as in the US, who start to become more interested in Mormonism and consider entering it, are of lower socio-economic standing, especially in new Mormon mission areas. My personal experiences relate to Prague and Bratislava, where this is true for at least 70% of new members. Another constituency of members that you can meet at regular Sunday gatherings are students and foreigners, a large number of whom do not speak language of their country of residence very well and/or do not have another community there. In these cases, the Mormon community – traditionally very welcoming – may attract them as a friendly (if small) social group, where they can belong.

To disagree with Professor Cragun, however,  I would question some of the reasons which he considers important factors influencing the low membership retention rate: namely,  sexual conservatism, such as opposing pre-marital sex, cohabitation, and restricting pornography and practiced homosexuality. Mormons are not particularly special in these requirements; the same rules can be found in the most conservative of Protestant or Catholic groups, many of whom have very high retention rates.  If there is not another specific which makes conservative sexual ethics somehow more problematic for members of the LDS church, I would be quite sceptical of the influence of this factor upon membership retention.

On the other hand, I would certainly agree with the problems surrounding counting new members  by baptism. During my field research in Bratislava, it appear to me that becoming a member is not a very complicated process, with much less involved than I would have expected after having the official church regulations for membership explained to me by several ex-members. It seemed to me to be possible to be interested in the idea of converting, or to only enjoy the very nice and welcoming social atmosphere, yet leave after several months, having been baptised during that time. If what Professor Cragun said is true, which I have no reason to doubt, that “once a Mormon, until the age of 110 a Mormon“, then their membership numbers may be very highly inflated, and not only in USA, but also in Europe, where Mormon groups seem to have very small numbers indeed.

Success of LDS missionaries in converting Europeans is generally very small. The only large official numbers are in the United Kingdom – where, according to an LDS webpage, it has 188 000 members. Problems with these number will probably be same as problems with US numbers. Other states in Western Europe have several tens of thousands, in other parts of Europe it is from several thousand to several hundred. In some western European countries,  Mormon missionaries have been active for more than 150 years (in Britain, for example, they have been since1837). In terms of mere numbers, in comparison to younger groups who come from the USA, like Jehovah´s Witnesses or Assemblies of God, this has not been a  very successful mission.

Finally, there may be also other local specifics that inflate the numbers, for example, in Slovak case, the “phantom Mormons“. The phenomenon which I call ”phantom membership“ happened in Slovakia´s last national census in 2011, where 972 people identified themselves as Mormons. This was an unbelievable number, since I know the situation of Mormons in Slovakia very well. I have never seen more than 50 practicing Mormons in their biggest Slovak group, and when I talked to several Slovak missionaries and representatives, their estimates of the number of Mormons in Slovakia were never higher than 300, and they also suggested that the results from census were very surprising for them also. I think that a possible explanation might be that, because Mormons are little known in Slovak environment, and their official name is generally unknown, when they were listed in the census options (for first time in Slovak history), many non-denominational Christians who were not sure what box to tick, and may not have wanted to tick the “Other“ box, saw “Church of Jesus Christ of Latter-Day Saints“ and ticked the box with ”Church of Jesus Christ“, filtering out the rest of the name since they had no idea what it meant means, but it sounded about right (no other registered church in Slovakia has “Jesus Christ” in its name). It is possible that this hypothesis is incorrect, but if not it would explain those almost 700 invisible Mormons, which even the most optimistic church officials never knew they “had”.

In summary, we can conclude, that official LDS estimates of Mormon demography are strongly inflated in Europe , just as in the Americas. Many of the advantages that Mormons have in the USA because of their unique “American-ness” may become more of a burden in Europe, and because of this their retention rate may be worse in Europe than in the USA. One way or another, it is difficult to imagine how LDS Church officials could consider the Mormon mission to Europe a success.

This material is disseminated under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. and can be distributed and utilised freely, provided full citation is given.

About the Author:

Pavol Kosnac completed his B.A. and M.A. in Religious Studies at Comenius University in Bratislava, and studies of political philosophy, jurisprudence and ethics at Collegium of Anton Neuwirth. He is currently studying for a MSt. In the Study of Religion at Oxford University and applying for DPhil studies. His focus is mainly on the study of new religiosity, new religious movements and non-religiosity in (but not exclusively) central and eastern Europe, and the methodology of research in these categories in general.

 

References:

LDS official membership information by country:

http://www.ldschurchnews.com/almanac/1/Almanac.html, accessed 12.1.2013

Information on Slovak national poll from Slovak statistical Institute:

http://portal.statistics.sk/files/tab-14.pdf

Tariq Modood on the Crisis of European Secularism

Secularism – the separation of religion and state – has been a central narrative in the European political sphere since the Enlightenment. But with renewed calls in some countries to affirm a Christian identity, and problems in accommodating some Muslim communities, is Western secularism under threat?

You can also download this interview, and subscribe to receive our weekly podcast, on iTunes. And if you enjoyed it, please take a moment to rate us.

Tariq Modood is Professor of Sociology, Politics and Public Policy at the University of Bristol. He is founding Director of the University Research Centre for the Study of Ethnicity and Citizenship, and co-founding editor of the international journal, Ethnicities. As a regular contributor to the media and policy debates in Britain, he was awarded a MBE for services to social sciences and ethnic relations in 2001 and elected a member of the Academy of Social Sciences in 2004. He also served on the Commission on the Future of Multi-Ethnic Britain, the IPPR Commission on National Security and on the National Equality Panel, which reported to the UK Deputy Prime Minister in 2010.

His recent publications include Multicultural Politics: Racism, Ethnicity and Muslims in Britain (Edinburgh University Press, 2005), Multiculturalism: A Civic Idea (Polity, 2007) and Still Not Easy Being British: Struggles for a Multicultural Citizenship (Trentham Books, 2010); and as co-editor, Secularism, Religion and Multicultural Citizenship (Cambridge University Press, 2009).

Is There a Crisis of Secularism in Western Europe?, which expands considerably upon the issues in this interview, is now available at http://www.bris.ac.uk/ethnicity/news/2012/36.html.

Readers and listeners might also be interested in Linda Woodhead’s podcast on the Secularisation Thesis, and Bjoern Mastiaux’s essay on the same topic.