This roundtable recorded at the annual BASR conference at the University of Chester 2017 brought together a group of scholars interested in different perspectives on the legacy of Tylor. Topics discussed included his impact on indigenous societies, the debates over animism, monotheism and the definition of religion as well as his relevance to the cognitive sciences of religion and the degree to which Tylor can be classed as an ethnographer and more.
Discussion starts with the entanglement of the concepts ‘religion’ and ‘secularism’, a brief discussion of the problems associated with the World Religions Paradigm, and then moves to the pedagogical merits and challenges of teaching ‘secularism/s’ within a World Religions model. We hope you enjoy this experiment!
I cannot help but think that the field’s continued reliance on these classical thinkers works to limit the possibilities for analysis to those concerns raised by such figures even in the midst of increased calls for non-Western scholarly interlocutors and more diverse research sites.
The project of legitimating new cultural commodities into the canon of interpretative objects can be lengthy process. In this interview with University of North Carolina at Greensboro Associate Professor Greg Grieve, video games are presented as a content moving from the margins to the center of the intersection of religion and popular culture. Grieve explains how he integrates play and critical analysis into his course, and narrates the process by which his university’s library created a space to support his innovative classroom work.
Today we are joined by Dr Dominic Corrywright of Oxford Brookes University in the UK, to discuss current developments in higher education pedagogy, the challenges and opportunities that these present for Religious Studies, and some practical examples from Dominic’s own experience.
Can one really engage in a “serious conversation” in which one always has “the last word”? Or is that perhaps a “misrecognized monologue,” to use Lincoln’s terms? And what are the potential political implications of the assertion that scholars “have the last word”?
In this interview, Molly Bassett begins by introducing us to the world of Middle America, the sources scholars use today to study this period and its cultures, and then describes the benefits and challenges of teaching with Meso-American materials. Her students learn not only to challenge the categories scholars use to describe religious ideas like “god,” but also the relationship between various methodological approaches and the limits of scholarship.
The first rule of adjuncting is you don’t talk about adjuncting.
The second rule of adjuncting is… you don’t talk about adjuncting!
If you have seen the film Fight Club, a visually stunning piece based on Chuck Palhnuik’s book by the same title which savagely critiques modern consumerism, you know that I
For those of us in Britain the question of Religious Education (notionally ‘Religious Studies at primary and secondary school level’) has become an ever-increasing issue of concern. Just what exactly should RE entail? Should RE be teaching about religion or teaching religion? Who, even, should be RE teachers? In this interview, Jonathan Tuckett speaks with Tim Jensen to try to answer some of these questions and more, drawing particularly on Jensen’s research in Denmark, Sweden and Norway.
“When I think back on it, one thing I truly enjoyed about Professor Strenski’s book—as well as his teaching style—was his ability to tangentially veer off topic while not losing complete track of the subject at hand. Tangents, I have always felt, are the instructor’s greatest tool. Not only do they assist in keeping the student’s attention, but as metaphor, paint the instruction in different hues than mere black and white.”
“Although this might help pupils develop their critical thinking skills, this approach to the study of religion seems to reinforce the notion that religion is concerned with private, individualized beliefs of an ontological, epistemological and/or moral nature. It does not provide room for pupils to consider how ‘religion’ might be broader than assent to propositional beliefs or to explore further the nature of belief and how it can function in all our everyday lives.”
“As we find new and innovative ways to teach students, we as instructors are charged (sometimes without formal or proper orientation) to adopt new methods of instruction.”
As online communications technologies become more pervasive and sophisticated, this provides new opportunities and challenges for the creation of alternative learning environments which may differ in significant ways from traditional face-to-face environments. In this interview, Doe Daughtrey talks to Kevin Whitesides about the issues surrounding this increasingly important aspect of academia.
There can’t be many listeners who haven’t come into contact with the “World Religions” paradigm, either through the podcast or in their own undergraduate studies. Although, C. P. Tiele defined “World Religions” as those which had spread outside of their original cultural context, today the term is taken to mean the “Big Five”. Yet despite the fact that this approach originated in the Victorian era under the influence of colonialism, it is still the dominant framework in pedagogical approaches to the study of religions.