A conference report by Hans Van Eyghen
Visiting your Alma Mater is always accompanied by mixed emotions. On the one hand you see familiar things you missed but on the other hand you’re confronted with downsides you hoped were a thing of the past. My visit to the KULeuven
A response to “Muslim NGOs and Civil Society in Indonesia: An Interview with Robert Hefner”
By John Thibdeau
A Response to Wesley J. Wildman on “Modelling Religion and the Integration of the Sciences and the Humanities in the Bio-cultural Study of Religion”
By Leonardo Ambasciano
A response to “What do we mean by Indigenous Religion(s)” with Bjorn Ola Tafjord and Arkotong Longkumer
by Liudmila Nikanorova
A Response to “Hindu Traditions in Contemporary British Communities” with Theodora Wildcroft and Stephen Jacobs
by Race MoChridhe
It’s the start of a new season (semester?) of podcasts for the Religious Studies Project and we have a new responses editor in the form of me – Jonathan Tuckett!
You may remember me from back in the very early days of the podcasts when I interviewed Timothy Fitzgerald.
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If Candy Gunther Brown’s work is so divergent with her peers in academia, how does one contextualize her understanding of yoga and her approach to it? In keeping with Bender’s assessment that Brown “exemplifies the ‘caveat emptor’ genre of popular writing about CAM,” I would argue that Brown’s writings on yoga are most similar to the genre of Christian-based criticism of yoga.
Most scholars examining invisibility in Ellison’s novel consider it a social metaphor: the novel’s protagonist is made invisible by people’s refusal to really see him. Yet Harriss claims invisibility is also a theological trope, with roots in biblical materials, Protestantism, and Kongo traditions, antecedents that establish it as an unmarked religious category. More than the social marginalization of black bodies, Harriss contends invisibility is metaphysical, too.
Maffly-Kipp offers what might be thought of as a mandate for borders for religious historians towards the end of the conversation. She and Gorman are talking about global histories, and specifically how global history re-shapes American religious history. Maffly-Kipp says it’s not enough to note borders and the crossing of borders, in religious histories. Instead, the meaning and affects and effects of borders on religion must be carefully examined.
Angels don’t just make esotericism accessible to Christians; they make the legacy of Christian thought and active dialogue with the Christian world accessible to people who have often left both on bad terms, and would not otherwise be willing or able to engage with them.
In her interview, Mirjam Mencej discusses her fascinating research into witchcraft in rural Slovenia. She conducted field work in Eastern Slovenia into people’s beliefs on witchcraft. Though restricted to rural areas in Eastern Slovenia, she claims belief in witchcraft is very much alive. She distinguishes traditional witchcraft sharply from modern
In their interview dealing with the place of American religion in the world and ‘bodies in space’, Dan Gorman and Professor Laurie Maffly-Kipp cover a wide range of topics relevant to both American religious history and Mormon studies as they reflect on several important suggestions made by John McGreevy in
Misplaced Faith? an interview with Professor Luke Galen, inspires some interesting speculations that I’ll offer in response. First, the mention of gender differences in the context of individual differences in the “sensus divinitatis” and agency detection is potentially important. Several factors that may help explain gender differences in religiousness are
In a recent interview with the Religious Studies Project, Mirjam Mencej, PhD, Professor of Folklore Studies and Comparative Mythology at the Department of Ethnology and Cultural Anthropology at the University of Ljubljana speaks about her ethnographic research and findings which are presented in her 2017 publication Styrian Witches in European