Data Check

'Religion' and 'Feminism' are two concepts that have a complex relationship in the popular imaginary. But what do academics mean by these two concepts? And how can we study their interrelationship? What can we say about 'religion and feminism', about the academic study of 'religion and feminism', or about the 'academic study of religion' and feminism? To discuss these basic conceptual issues, and delve deeper into the topic, we are joined by a long-time friend of the RSP, Dr Dawn Llewellyn of the University of Chester.

Along the way we discuss some of the basics of feminism and feminist theory, before thinking about how scholars can or should position themselves in relation to this broad topic, how we might conduct research, and how Dawn herself has done so. In the process we move beyond the problematic 'wave' metaphor, and think beyond 'Christianity' and 'the West' to ask what the study of religion can bring to the study of feminism, and what feminism can bring to the study of religion.

This episode is the second of a series co-produced with introduction to the Sociology of Religion, with Professor Grace Davie. Listeners might also be interested in our previous interviews with Meredith McGuire, Marta Trzebiatowska, Anna Fedele, Mary Jo Neitz and Lizbeth Mikaelsson, and feature essays by Erika Salomon, Claire Miller Skriletz, and George Ioannides.

In this interview Ethan Doyle White, author of the book Wicca: History, Belief, and Community in Modern Pagan Witchcraft, introduces his systematic overview of the contested history and multifaceted developments of Wicca. White presents his own methodological approaches and theoretical data utilising both emic and etic sources in a thematic framework. Based on the sheer number of people identifying as Wiccans, book sales, the media, and the popularity of the term, White argues that Wicca is truly the most popular and widespread expression of modern Paganism. He then discusses the ‘invented’ claims of Wicca being a continuity of European pre-Christian religious beliefs and practices, the relationship between religion and magic in Wiccan discourse in reference to theological elements and ritual practices that define Wicca, and then a cross-comparison of Wiccans and self-proclaimed practitioners of ‘Traditional Witchcraft’. White also discusses the divide in Wicca over more traditionally inclined practitioners and more modern eclectic practitioners. Regarding the socio-political dimensions of Wicca, White examines ways in which Wiccan discourse can be conceived as a political activist movement regarding gender rights, environmental issues, and socio-economic policies. On a final note, White dissects the current academic debate on the ‘rights’ and ‘wrongs’ of scholars who are Wiccans studying other practitioners of Wicca, and concludes by presenting his own view on what the future holds for Wicca.

Listeners might also be interested in our podcasts on 21st Century Irish Paganism, Druidry and the Definition of Religion, and Animism, amongst others.

In this podcast, Anna Strhan talks to Katie Aston about her research among evangelical Christians, exploring their search for coherence in the contemporary city. How do the members of conservative Anglican congregations negotiate their place in a secular multicultural society, and deal with issues of sexuality, parenthood, human rights, etc? The focus of the discussion is on subjectivity - both bodily and among one another. Anna's work is an interesting example of a multidisciplinary approach to religious studies, bringing in sociology, philosophy and anthropology.

This episode is part of the Sociology of Religion in the UK series, sponsored by Introduction to the Sociology of Religion, and Dawn Llewellyn on "Religion and Feminism".

In Martin Stringer’s Discourses on Religious Diversity (2013a), and in further elaborations (2013b; 2014), he paints a picture of some of the prevalent everyday discourses on ‘religious diversity’ which he and his doctoral students have encountered over several years working in Birmingham, Manchester, London and other cities, bringing a large body of variously ‘circumstantial data’ (Stringer 2013a, 2) into conversation with new and innovatively gathered material (Stringer 2013b) and broader academic literature from anthropology and urban studies.

In this interview, we discuss the broad topic of diversity, contrast this with concepts of 'difference', and ask what on Steven Vertovec might mean by the concept of 'super-diversity' (2007). We then ask why scholars might be interested in situations of 'religious diversity', how they might avoid becoming mere puppets of the state, how this differs from 'multiculuralism', and how we might go about doing such research. Using examples from case studies in the Birmingham districts of Highgate and Handsworth, Stringer argues that scholars need to pay attention to the particularities of the localities in question, and that we need to rehink just how we disseminate the results of our research for public usage.

This interview was recorded at the BASR Annual Conference at the University of Wolverhampton, and draws on Professor Stringer's keynote lecture "Beyond Difference: Challenging the Future for Religious Studies."

Check out Martin's previous podcast on 'Situational Belief' here.

References

Stringer, Martin D. 2013a. Discourses of Religious Diversity: Explorations in an Urban Ecology. Farnham: Ashgate.
———. 2013b. “The Sounds of Silence: Searching for the Religious in Everyday Discourse.” In Social Identities between the Sacred and the Secular, edited by Abby Day, Giselle Vincett, and Christopher R. Cotter, 161–71. Farnham: Ashgate.
———. 2014. “Religion, Ethnicity and National Origins: Exploring the Independence of Variables in a Superdiverse Neighbourhood.” Diskus: The Journal of the British Association for the Study of Religions 16 (2): 88–100.
Vertovec, Steven. 2007. “Super-Diversity and Its Implications.” Ethnic and Racial Studies 30 (6): 1024–54. doi:10.1080/01419870701599465.

When we think about 'religion' and 'youth' a number of images might come to mind. Young people rebelling against their parents. Young people as mere containers for the religiosity of their parents. Creative reinterpretation of stagnant traditions. Systemic abuse and lack of agency. And so on. In the context of the United Kingdom, where we are recording today, with its historically hegemonic Christianity, one scholar has written that

"It is no secret that Christian churches are struggling to attract and retain young people. The current generation of young people has largely abandoned the church or never known it as a significant part of their lives. The 2005 church census revealed that many churches have no young people at all in their congregations: around half have no 11- to 14-year-olds attending and well over half have no 15- to 19-year-olds (Brierley 2006)." (Stanton 2012, 385)

But of course, this misses much of what is going on. That scholar is Naomi Thompson (formerly Stanton) who joins us today on the Religious Studies Project to give us a more nuanced overview of the broad topic "Religion, Youth, and Intergenerationality."

We begin this interview by asking what is 'youth'? How do sociologists define it? What are some of the current trends in sociological research on youth? What, if anything, is distinctive about youth experience? Discussion then turns to 'religion and youth', focusing on why scholars might be interested in it, the current state of play, common assumptions, how we might go about researching it, before focusing on some of Dr Thompson's own research. Towards the end of the interview, we focus on the 'transmission model' and the relationship between generations, before thinking to the future of this growing area of research.

This episode is the fourth in a series co-produced with Religion and Feminism' with Dawn Llewellyn, 'Evangelicalism and Civic Space' with Anna Strhan, and 'An Introduction to the Sociology of Religion' with Grace Davie.

References:

Stanton, Naomi. 2012. Christian youth work: teaching faith, filling churches or response to social need? Journal of Beliefs & Values, Vol. 33, No. 3, December 2012, 385–403

Apparently, the only two certain things in life are death and taxes. In terms of the former, the requiem has held its grip up until contemporary times. While popular requiems, such as those composed by Mozart and Rutter are still performed, newly composed requiems, or requiem-like pieces are growing in popularity in the Netherlands and other parts of Europe. These requiems make use of previously employed lyrics and composition techniques, but some also rework these elements or leaving them behind entirely. From Mozart, to hip-hop, to haiku, contemporary music for the commemoration of death is variegated in its composition. In this interview, Breann Fallon discusses contemporary requiems with Associate Professor M.J.M. Hoondert of Tilburg University while at the 2016 European Association for the Study of Religions conference in Helsinki. Hoondert highlights the variety of contemporary requiems, noting their different styles, imagery, and convergences, but also the intended affect of the works. In particular, Hoondert discusses the step away from the liturgy associated with requiems as way for today's individual to deal with death or violence in their own way. Still, it is clear that the ritual elements of the requiem remains, hence where this contemporary music fits into the sacral landscape is up for debate.

Also, be sure to check out DEATH, Religion, and Terror Management Theory with Jonathan Jong

Radicalisation, fundamentalism or extremism, are terms which are highly prevalent in media, public, political, and legal discourse these days, and are surrounded by mystification, rhetoric and ideological assumptions that work against clear, objective, non-partisan understandings of the phenomena they denote. Regular listeners to the RSP will be unsurprised that we look askance at such discourses and aim to take a critical approach to this controversial topic. What might the academy mean by the term 'radicalisation'? How might we study it? What makes it different from 'socialisation'? Is there a necessary connection between 'religion' - or particular forms of 'religion' - and radicalisation? And how might we position ourselves in relation to other actors - in politics, the military, or the media - who have a vested interest in our research?

To discuss these and other issues, we are joined this week by Dr Matthew Francis, Senior Research Associate at Lancaster University and Communications Director for the Centre for Research and Evidence on Security Threats (CREST). In this interview we discuss what we mean by 'radicalisation', and what its connections to socialisation, terrorism, and 'religion' might be. We take on the methodological question of how one might go about researching such a contested topic, and look specifically at some of Matthew's findings relating to the causes of radicalisation, and the neo-Durkheimian 'sacred'. We also reflect on the position of the researcher when approaching topics entangled such vested political interests, negotiating the media, and future research directions.

Be sure to check out other great podcasts on: Zen Buddhism Terrorism and Holy War with Brian Victoria; Sociotheology and the Cosmic War with Mark Juergensmeyer; Religion, violence and the Media with Jolyon Mitchell; Studying "Cults" with Eileen Barker; The Sacred with Gordon Lynch; and Pilgrimage in Japan and Beyond with Ian Reader and Paulina Kolata. This episode is the fifth in a series co-produced with Religion, Youth and Intergenerationality" with Naomi Thompson, 'Religion and Feminism' with Dawn Llewellyn, 'Evangelicalism and Civic Space' with Anna Strhan, and 'An Introduction to the Sociology of Religion' with Grace Davie.

Regular listeners to the Religious Studies Project will know that we are not the biggest fans of the World Religions Paradigm. Indeed, it was James Cox's excellent introduction to the topic back in February 2013, and the accompanying response that asked what Religious Studies should do "After the World Religions Paradigm...?" that prompted David and Chris, with some encouragement from Steve Sutcliffe, Russell McCutcheon and Craig Martin, to co-edit the volume "published in February 2016 with Routledge. Listeners will also be relatively familiar with the concept of "secularism", "the secular" and so on - particularly from our podcasts with Joseph Blankholm on "Permutations of the Secular" and with Phil Zuckerman and John Shook on "Understanding the Secular". Today we thought it would be an interesting exercise to weave these two strands together and rhetorically ask "Is Secularism a World Religion?" 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!

(pssst...check out these podcasts below too!)

Is Religion Special? A Critical Look at Religion, Wellbeing, and Prosociality with Luke Galen

Is religion 'sui generis,? with Russell McCutcheon

Secular Humanism with Tom Flynn

The Secularisation Thesis with Linda Woodhead

"You got your sociology of religion in my religious studies!" "You got religious studies in my sociology of religion!" - DELICIOUS

What makes the sociology of religion and Religious Studies distinct from each other - if anything? Paul-Francois Tremlett, Titus Hjelm and David Robertson discuss what the two approaches have in common, and how they differ. Importantly, they consider how they might learn from each other. Does the sociology of religion over-rely on surveys, or could RS benefit from such large-scale data? Is Religious Studies overly-concerned with theory and definitions, or could sociology benefit from a more critically-nuanced approach? Why is it that sociologists seem to have the ear of policy-makers when RS scholars do not?

This episode is the sixth in a series of seven entitled "New Directions in the Sociology of Religion", co-produced with SOCREL to celebrate their 40th anniversary.

Be sure to check out the other podcasts in this series, such as 'Religion and Feminism' with Dawn Llewellyn, 'Evangelicalism and Civic Space' with Anna Strhan,  'An Introduction to the Sociology of Religion' with Grace Davie, 'Researching Radicalisation' with Matthew Francis, and 'Religion, youth, and Intergenerationality' with Naomi Thompson.

You can 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.uk, Amazon.com, or Amazon.ca links to support us at no additional cost when buying academic texts, Wu Tang Clan gear, Cornish sea salt, and more.

Since September we have been running a series of podcasts, co-produced with the British Sociological Association's Sociology of Religion Study Group (SOCREL) to celebrate their 40th anniversary. The series was entitled "New Horizons in British Sociology of Religion", and began with "An Introduction to the Sociology of Religion" with Grace Davie, and has featured interviews with Dawn Llewellyn (on "Religion and Feminism"), Anna Strhan (on "Evangelicalism and Civic Space"), Naomi Thompson (on "Religion, Youth and Intergenerationality"), Mat Francis (on "Researching Radicalization") and Titus Hjelm & Paul-Francois Tremlett (on "The Sociology of Religion and Religious Studies"). To conclude this series, we invited scholars from a variety of fields to contribute to a collaborative compilation episode, under the title "New Horizons in the Sociology of Religion: Beyond Secularization?"

In this longer-than-usual episode, Chris and David provide an interlinking narrative between Grace Davie, Joe Webster, Carole Cusack, Jonathan Jong, Paul-Francois Tremlett, Linda Woodhead and Kim Knott, reflecting on current or future developments in the sociology of religion which challenge the ubiquity of the secularization thesis, problematize it, or go beyond it. The key question: beyond secularization, what is the sociology of religion for you?

Many thanks to SOCREL for supporting this collaboration. Remember that you can keep the conversation going in the comments below each podcast and response, on our social media feeds, or by sending an email to the editors.

Also, check out some of our other great compilation podcasts: After the World Religions Paradigm...?; What is the future of Religious Studies?; and Should Scholars of Religion be Critics or Caretakers?

You can 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.uk, Amazon.com, or Amazon.ca links to support us at no additional cost when buying academic texts, Turducken, dinosaur slippers, and more.