In this discussion, Professor Schmidt discusses her keynote lecture at the Open University’s “Contemporary Religion in Historical Perspectives: Publics and Performances”. We turn back to discuss some of the “founding fathers” of the discipline of Religious Studies: Rudolf Otto, R.R. Marrett, and Andrew Lang. These three founding fathers all proposed a non-rational understanding of religion which is relevant today to our considerations of religion in terms of vernacular or “lived” religion.
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In the last feature of the “semester” we’re continuing with the video format. A couple of months ago the RSP attended the Open University’s conference on Contemporary Religion in Historical Perspectives. I went about asking the pundits a couple of questions about Religion and its Publics. This week we have the
In this second of a two-part series, Richard Ascough adds his voice to Sharday Mosurinjohn’s reflections on a new blog post assignment used in a course on Spirituality, Secularity, and Nonreligion taught through the School of Religion at Queen’s University. In the earlier post, Sharday noted that she learned two key lessons: that students are concerned about what it means to be “critical” in a public posting and that they do not have a level of digital literacy that one might expect in a generation that grew up fully immersed in digital technologies. In this follow-up post, Sharday and Richard discuss strengths and weaknesses in students’ digital literacy and explore how understanding one of the weaknesses might actually help us understand a particularly troublesome religious studies concept – what they consider a “threshold concept.”
To discuss ‘spirituality’, we are joined by Boaz Huss and Steven Sutcliffe. We discuss the genealogy of ‘spirituality’, and its contemporary significance, with particular reference to the New Age movement. The second half focuses on how spirituality may trouble the religion / secular distinction, and its implications for the critical study of religion.
A Response to “Muslim Superheroes”
by Kemal Budak
Throughout Japanese history, religion has always coloured and influenced the matters of the state. Religious validation of imperialist aggression and Japan’s war efforts in the first half of the 20th century is just one example of this. Japanese religious institutions entered the post-war period with the ethically problematic baggage of
A. Dave Lewis joins us again for a discussion of representations of Muslims in superhero comics. We talk about some positive representations, like Kamala Khan, Marvel’s new Ms Marvel, and some less-than-positive portrayals, like Frank Millar’s Holy Terror! We talk about American comics as a product of the immigrant experience, and how comics made by Muslims play with the conventions of the genre. And we talk about how to use these texts in the classroom, as a powerful tool for exploring representation, media and religion. And what is the “wormhole sacred”?
In this first post of a two-part series Sharday Mosurinjohn reflects on the outcome of a new assignment that was intended to invite students to write in a way that was both familiar to their usual online communication (short and social media-based) and scholarly. The results led her to rethink the meaning of “authentic learning” (pedagogical approaches that empower learners to collaborate with one another – and in this case, professional scholars – to engage real-world complex problems) when it comes to digital information and communication technologies. In the second post, she and colleague Richard Ascough (School of Religion, Queen’s University) will discuss strengths and weaknesses in students’ digital literacy and explore how understanding one of the weaknesses might actually help us understand a particularly troublesome religious studies concept – what they consider a “threshold concept.”
We’re delighted to announce some exciting new opportunities to join the RSP team. We particularly need interviewers in North America, as well as in Asia, Africa, and other regions that have been under-represented on the RSP to-date. We are also looking to bring in at least one more audio intern.
Ann Taves joins us to discuss her work arguing that we should study religions under the broader rubric of “worldviews” and “ways of life”. This ambitious interdisciplinary project aims to place a micro-level analysis of individual worldviews into a broader evolutionary perspective. Through case-studies (including ‘secular’ worldviews like Alcoholics Anonymous alongside more traditional ‘religions’), she explains how worldviews form in response to existential ‘Big Questions’ – here understood as core biological needs and goals, rather than theological or moral concerns – and are enacted in Ways of Life, individually or collectively.
In a freewheeling conversation, Dr. Jason Josephson-Storm and Dan Gorman discuss the intellectual history of religious studies and the myth that magic is dead.
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 is owed to others, and what is owed back in return. These sensibilities locate within a complex combination of institutions, traditions, texts, stories, habits, rituals, rules of etiquette, laws and conventions, abstract ideals, and beliefs in God(s) – though this list is not exhaustive!