Posts

Complications and Contradictions in the Usage of ‘Indigenous Religions’

A Response to David G. Robertson’s Interview of Bjørn Ola Tafjord and Arkotong Longkumer

Claire S. Scheid

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Absence as Advantage

A response to “What do we mean by Indigenous Religion(s)” with Bjorn Ola Tafjord and Arkotong Longkumer

by Liudmila Nikanorova

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African Christianity in the West

‘Africa’. ‘Christianity’. ‘The West’. Three seemingly simple terms with clear referents. Three categories which – perhaps unsurprisingly, to regular listeners of the RSP – have been, and continue to be, associated with and invoked in support of myriad competing agendas, truth claims, ideologies, and more.

In telling the story of the complex interrelationship between these terms, some might point to the Berlin Conference of 1884/5 as a defining moment marking the beginning of intensive Euro-American Christian mission to Africa. Others might direct attention to the fact that Christianity has been present in Africa almost since its emergence, with three of the best known figures of the early church – Anthony (c. 285-356), Athanasius (296-373) and Augustine (354-430) – living and working in the north of the continent. Still others might prefer a more contemporary approach, focusing upon the Christianities that can be discerned among communities of African origin in Diaspora. This week’s podcast focuses upon the latter.

In this interview with Chris, Dr Afe Adogame of the University of Edinburgh provides a stimulating introduction to this vast and complicated triad.

Discussion covers a wide range of questions, including:

  • What makes African Christianity ‘African’? Is it only for ‘Africans’? Who decides? Why do we take this huge continent as a single entity?
  • If African Christianity is particularly non- or anti-Western, how does this manifest itself in the West? Is it also non-African (i.e. non-indigenous?)
  • Does referring to ‘African Christianity in the West’ or even ‘African Christianity’ in general perpetuate racial divides, systems of exclusivity?
  • What is the public image of African Christianity in the West? Is there one?
  • What does the study of African Christianity – in the West or elsewhere – bring to the study of ‘religion’ in general?

This interview was originally conceived as a kind of two-parter with an interview on ‘African Indigenous Traditions in the West’ which has, as yet, not occurred. Of course, it must be stated that ‘Christianity’ and ‘Indigenous Traditions’ are not the full story of ‘religion’ in Africa, with one glaring omission being ‘Islam’ amongst others. However, due to time constraints this interview will focus almost exclusively on ‘Christianity’ and we shall attempt to rectify this in the future.

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.com or Amazon.ca links to support us at no additional cost when buying books, cooking utensils, waistcoats, stuffed animals, and more.

Druidry and the Definition of Religion

Contemporary Druidry often presents itself as the native spirituality of the British Isles. However, there is not one form of Druidry and there are also significant numbers of Christian and atheist Druids as well as those that combine Druidry with Wiccan or other perspectives and practices. From international organisations to local ‘groves’, there are diverse types of Druid groups, as well as lone practitioners. Chris and David are joined this week by Dr Suzanne Owen to talk in-depth about this fascinating subject, and its implications for wider understandings of the category ‘religion’.

You can also download this interview, and subscribe to receive our weekly podcast, on Redefinition of the eclectic group identity.

The modern roots of Druidry, detailed in Ronald Hutton’s Blood and Mistletoe: the History of the Druids in Britain (Yale UP, 2009), began largely with the seventeenth and eighteenth century antiquarians who formed various societies and fraternities, some of which still exist. Many features of contemporary Druidry originated with Edward Williams (1747-1826), who took the bardic name Iolo Morganwg and founded the Gorsedd (gathering of Bards). It is difficult to determine a common element between the various groups, though many contemporary Druids recognise awen, the ‘inspiration’ of bards and Druids, and have an interest in trees and tree lore. To find out more, have a listen to the podcast and/or check out some of Suzanne’s publications.

Suzanne Owen lectures at Leeds Trinity University College, UK,  in all aspects of Religious Studies (especially method and theory and south Asian traditions) and researches indigeneity and contemporary indigenous traditions, particularly in North America. She is currently co-chair of the Indigenous Religious Traditions Group for the American Academy of Religion. Her PhD from the University of Edinburgh focussed on the sharing of Native American ceremonies and included fieldwork among Mi’kmaq in Newfoundland. More recently, she has been researching Druidry and has given papers on this topic in relation to indigeneity or religion at several international conferences, and written the following piece for the Bulletin for the Study of Religion, which listeners should be interested in: Religion / Not Religion – A Discourse Analysis.

This interview was recorded at the University of Edinburgh in April 2012, and we are very grateful for Suzanne’s help in compiling this post and, of course, for a great interview.

Suzanne and David at the 2012 BASR Conference in Winchester

Podcasts

Complications and Contradictions in the Usage of ‘Indigenous Religions’

A Response to David G. Robertson’s Interview of Bjørn Ola Tafjord and Arkotong Longkumer

Claire S. Scheid

Read more

Absence as Advantage

A response to “What do we mean by Indigenous Religion(s)” with Bjorn Ola Tafjord and Arkotong Longkumer

by Liudmila Nikanorova

Read more

African Christianity in the West

‘Africa’. ‘Christianity’. ‘The West’. Three seemingly simple terms with clear referents. Three categories which – perhaps unsurprisingly, to regular listeners of the RSP – have been, and continue to be, associated with and invoked in support of myriad competing agendas, truth claims, ideologies, and more.

In telling the story of the complex interrelationship between these terms, some might point to the Berlin Conference of 1884/5 as a defining moment marking the beginning of intensive Euro-American Christian mission to Africa. Others might direct attention to the fact that Christianity has been present in Africa almost since its emergence, with three of the best known figures of the early church – Anthony (c. 285-356), Athanasius (296-373) and Augustine (354-430) – living and working in the north of the continent. Still others might prefer a more contemporary approach, focusing upon the Christianities that can be discerned among communities of African origin in Diaspora. This week’s podcast focuses upon the latter.

In this interview with Chris, Dr Afe Adogame of the University of Edinburgh provides a stimulating introduction to this vast and complicated triad.

Discussion covers a wide range of questions, including:

  • What makes African Christianity ‘African’? Is it only for ‘Africans’? Who decides? Why do we take this huge continent as a single entity?
  • If African Christianity is particularly non- or anti-Western, how does this manifest itself in the West? Is it also non-African (i.e. non-indigenous?)
  • Does referring to ‘African Christianity in the West’ or even ‘African Christianity’ in general perpetuate racial divides, systems of exclusivity?
  • What is the public image of African Christianity in the West? Is there one?
  • What does the study of African Christianity – in the West or elsewhere – bring to the study of ‘religion’ in general?

This interview was originally conceived as a kind of two-parter with an interview on ‘African Indigenous Traditions in the West’ which has, as yet, not occurred. Of course, it must be stated that ‘Christianity’ and ‘Indigenous Traditions’ are not the full story of ‘religion’ in Africa, with one glaring omission being ‘Islam’ amongst others. However, due to time constraints this interview will focus almost exclusively on ‘Christianity’ and we shall attempt to rectify this in the future.

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.com or Amazon.ca links to support us at no additional cost when buying books, cooking utensils, waistcoats, stuffed animals, and more.

Druidry and the Definition of Religion

Contemporary Druidry often presents itself as the native spirituality of the British Isles. However, there is not one form of Druidry and there are also significant numbers of Christian and atheist Druids as well as those that combine Druidry with Wiccan or other perspectives and practices. From international organisations to local ‘groves’, there are diverse types of Druid groups, as well as lone practitioners. Chris and David are joined this week by Dr Suzanne Owen to talk in-depth about this fascinating subject, and its implications for wider understandings of the category ‘religion’.

You can also download this interview, and subscribe to receive our weekly podcast, on Redefinition of the eclectic group identity.

The modern roots of Druidry, detailed in Ronald Hutton’s Blood and Mistletoe: the History of the Druids in Britain (Yale UP, 2009), began largely with the seventeenth and eighteenth century antiquarians who formed various societies and fraternities, some of which still exist. Many features of contemporary Druidry originated with Edward Williams (1747-1826), who took the bardic name Iolo Morganwg and founded the Gorsedd (gathering of Bards). It is difficult to determine a common element between the various groups, though many contemporary Druids recognise awen, the ‘inspiration’ of bards and Druids, and have an interest in trees and tree lore. To find out more, have a listen to the podcast and/or check out some of Suzanne’s publications.

Suzanne Owen lectures at Leeds Trinity University College, UK,  in all aspects of Religious Studies (especially method and theory and south Asian traditions) and researches indigeneity and contemporary indigenous traditions, particularly in North America. She is currently co-chair of the Indigenous Religious Traditions Group for the American Academy of Religion. Her PhD from the University of Edinburgh focussed on the sharing of Native American ceremonies and included fieldwork among Mi’kmaq in Newfoundland. More recently, she has been researching Druidry and has given papers on this topic in relation to indigeneity or religion at several international conferences, and written the following piece for the Bulletin for the Study of Religion, which listeners should be interested in: Religion / Not Religion – A Discourse Analysis.

This interview was recorded at the University of Edinburgh in April 2012, and we are very grateful for Suzanne’s help in compiling this post and, of course, for a great interview.

Suzanne and David at the 2012 BASR Conference in Winchester