In the complex and sometimes fraught relationship between New Religious Movements and the wider culture and state, why is it that children are so often a focus? children are seen as needing special protection and therefore legitimising dramatic state intervention, but are also seen as of particular importance to the future of these movements, and in some more millennial groups, of the world itself.
Since the turn of the twenty-first century, there has been a remarkable surge of interest among both academics and policy makers in the effects that religion has on international aid and development. Within this broad field, the work of ‘religious NGOs’ or ‘Faith-Based Organisations’ (FBOs) has garnered considerable attention. This series of podcasts for The Religious Studies Project seeks to explore how the discourses, practices, and institutional forms of both religious actors and purportedly secular NGOs intersect, and how these engagements result in changes in our understanding of both ‘religion’ and ‘development’.
Ex-member testimony can be a difficult to deal with. Such testimony tends to receive privileged treatment in anti-cult literature, while some academics are prone to be sceptical, even suggesting ex-member testimony is worthless due to the danger of adaption and fiction. So a question remains, how should religious studies scholars deal with such testimony. Do we treat it as fact, fiction, faction, or something else altogether?
The critical situation of the Rohingyas has cast a shadow over Myanmar’s process of democratization and drawn attention to some aggressively un-civil sectors of this Buddhist majority country’s Muslim minority population. In this interview with Melissa Crouch, we will talk about her recent research on Myanmar’s Muslim population and about the role played by the international community – and by religious NGOs in particular – in relation to the escalation of violence targeting the Rohingyas.
Religion and NGOs
Produced by R. Michael Feener
Since the turn of the twenty-first century, there has been a remarkable surge of interest among both academics and policy makers in the effects that religion has on international aid and development. Within this broad field, the work of ‘religious NGOs’ or ‘Faith-Based Organisations’
In this interview, recorded at the SocRel 2017 conference in Leeds, Professor Adam Possamai discusses the rising popularity of ‘Hyper-Real religion’ – a category encompassing Jediism, Matrixism, and other movements taking influence from popular culture. Situating hyper-real religions within the contemporary context of digital capitalism, Possamai discusses how changes in the market can also affect religion, with particular reference to the ‘pygmalion effect’: the blurring of boundaries between popular culture and everyday life. How do these Hyper-Real religions relate to the hegemony of capitalism? The interview then
In this interview, we talk with Erica Bornstein about her studies of religious giving and social activism in India and Africa, and what the results of her research contribute to our understanding of the complex configurations of ‘Faith-Based Organizations’ across diverse religious contexts.
In this interview, recorded at the SocRel 2017 Annual Conference, Professor James Spickard talks about his latest project. Starting with a critique of North American sociology’s approach to religion, Spickard emphasises how our concepts of religion are historically grounded, arising from a particular time and place. How can we remedy this, and how can we look at our own concepts more critically and reflexively?
Religion and NGOs
Produced by R. Michael Feener
While the service provision activities of some religious NGOs complement and enhance systems of low state capacity, in others they compete with state services and in still others service delivery by religious NGOs is associated with political parties and forms part of their electoral strategies.
Following his Albert Moore Memorial Lecture at Otago University, celebrating 50 years of Religious Studies at Otago, Professor Wesley Wildman talks to Thomas White regarding the integration of the sciences and the humanities in his bio-cultural approach to the study of religion.
We talk a lot about the World Relgions Paradigm at the Religious Studies Project, and this discussion looks more closely at one of the ancillary categories, Indigenous Religion. What exactly does this term refer to? Does it refer to specific religions (plural) or a kind of religion (singular)? What makes some religions indigenous and not others? What are the political implications? Bjorn Ola Tafjord & Arkotong Longkumer outline some of the language games that involve Indigenous Religion.
This podcast explores how Hindu belief and traditions have been incorporated into modern western practices. An overview of the British kirtan community and the Art of Living movement is followed by a discussion of authenticity, reconciliation of tradition and modernity, and the influence of popular culture. As appropriation of culture and questions of authenticity pervade conversations across fields, the study of contemporary British Hindu movements is important in understanding how millennia old religious traditions are being used in new, modern contexts.
We may tend to think of millennialism as something typical of New Religious Movements and christian fundamentalism, but it has a long and interesting history in the Islamic world too. Rob Gleave, Professor of Arabic Studies at Exeter, takes us through the history of Islamic millennialism, and explains how it has been tied up with politial events in the past, as well as the present. He raises interesting points about how the unusual form of Twelver Shi’ite millennialism developed from Islamic theological discourse.
In this podcast, Judith Weisenfeld talks to Brad Stoddard about her new book, New World A-Coming: Black Religion and Racial Identity during the Great Depression. In this book, Weisenfeld explores several social groups in the early 1900s who combined religious and racial rhetoric to fashion new identities. These groups include the Nation of Islam, the Moorish Science Temple, and Father Divine’s Peace Mission Movement, and various Ethiopian Hebrews.
In this interview, we discuss yoga as a new American phenomenon and the way that some evangelical Christians practice it. Brown provides a historic overview of bodily–religious practices in America, starting with mesmerism, occultism, osteopathy, and chiropractic in the nineteenth century. These practices challenged the standard “heroic” model of medicine: Instead of the patient experiencing torturous medical treatments, a practitioner simply realigns the patient’s body or does a quick procedure. Such bodily practices blurred, in some cases, with Pentecostal and Holiness Christians’ use of prayer as a medical treatment.