A response to “Autism, Religion, and Imagination with Ingela Visuri”
by Hans van Egyhen

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spectrum represent a unique population of study in the cognitive and psychological sciences of religion. Because religious cognition stems from normal social-cognitive capacities, which are altered for individuals on the spectrum, researchers also expect variation in how they think about supernatural agents. In this interview, Ingela Visuri discusses her ongoing research at the nexus between autism and religion.

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A Response to “African American Spiritual Churches”
by Justine Bakker

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The African American Spiritual Churches are combinatory religious sites, which blend Protestant, Catholic, Spiritualist, Haitian Voodoo, and Benin’s traditional Vodun practices. Female leadership and business management has been essential in the history of these churches. Dr. Guillory’s upcoming book draws on years of archival research, ethnographic observation, and oral history interviews to tell the story of these churches from 1920 to the present day. Hurricane Katrina looms large in this story. Most of the physical churches were destroyed in the flooding — or the former inhabitants were not allowed to return as the government began eminent domain proceedings. Yet this religious community endures.

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Reflections on “The Legacy of Edward Tylor – Roundtable”
by Liam Sutherland

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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.

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A response to “The Political Relevance of the Sociology of Religion”
by Thomas White

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Following the lead of scholars such as Jose Casanova, Professor Turner brings the public and political role of religion into focus. By doing so, he argues, we can push the sociology of religion toward the realms of political theory, international relations, and race relations, thus creating an agenda in which the sociology of religion becomes increasingly mainstream and relevant to the world we live in, rather than fading into a marginal sub-field of sociology.

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As has now become traditional (how many times must something be repeated to become ‘tradition’? And does this make it ‘religious’?), we are delighted to end 2017 on a more light-hearted note and present our ‘Christmas’ special gameshow, with added video nonsense. This year, the game was “Scrape My Barrel”

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In this podcast Associate Professor David Feltmate, author of Drawn to the Gods: Religion and Humor in The Simpsons, South Park, and Family Guy, chats to Breann Fallon about the manner in which these three television shows create a broad commentary on religion for the general public. Feltmate highlights the central place these animate programs have in the proliferation of ideas about the spiritual and the religious, as heavily consumed mediums of popular culture.

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A response to Susan Palmer on “Children in New Religious Movements”
by Patricia ‘Iolana

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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.

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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’.

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A Response to George Chryssides on “Changing Your Story: Assessing Ex-Member Narratives”
By Aled Thomas

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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?

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