Animism is often taken as referring to worldviews in which spirits are to be found not only in humans, but potentially in animals, in plants, in mountains and even natural forces like the wind. It was of central importance in early anthropological conceptions of religion, most notably in the work of E. B. Tylor. More recently, however, Graham Harvey has challenged the traditional conception of animism, seeking to understand it as “relational epistemologies and ontologies”; in other words, it is a way of living in a community of persons, most of whom are other-than-human.

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It is generally accepted – at least as far as most academics are concerned – that there is a distinct difference between religious studies and theology. As you shall see from this interview, however, things are much more complicated, and Professor Wiebe is particularly qualified to present his own take on the relationship between these two distinct disciplines.

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What is an “Invented Religion”? Why should scholars take these religions seriously? What makes these “inventions” different from the revelations in other religions? What happens when an author does not want their story to become a religious text?

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The cognitive study of religion has quickly established itself as the paradigmatic methodology in the field today. It’s grounded in the concept that religiosity is natural because it is well adapted to the cognitive propensities developed during the evolution of our species. In this episode, Professor Armin Geertz tells Chris why it deserves its prominent profile, and how it is developing.

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Phenomenology is an important methodology in the study of religions, but can be inaccessible to the student. In this interview, James Cox outlines the phenomenology of religion to David in a clear, concise way, avoiding jargon and placing the methodology in the broader context of the history of European philosophy and comparative religion.

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