American religion

The "capacious model" proposed by editors Sarah Imhoff and Cooper Harriss for the new journal American Religion "could set this journal apart from standard approaches to the study of American religion," writes Andrea R. Jain in this response to RSP Episode 323.

"By focusing entirely on cohort turnover, we may be missing some important individual-level changes in religious expression across the life course."

In exploring the interstices running along the contours of religion and popular culture researchers must not neglect the embodiment and praxis of religious expression in popular culture and vice-versa. There was a time when the realms of popular culture and religion did not meet — at least in an academic or analytic sense. The space betwixt, between, around, and interpenetrating each was relatively unexplored. Into that gap came God in the Details:

Some religion scholars got into studying the law through studying New Religious Movements (NRMs) or minority religions, as they tend to be treated differently under the law. Talking to lawyers is a real skill, and is very good at it. In the subfield of traditional American church-state studies, legal historians, lawyers, lobbyists, and religion scholars convene for conservation and debate, mostly about First Amendment jurisprudence.

That this conference took place at the National University of San Marcos was quite inspiring. This was the first university on the continent with a theology and arts faculty during the second half of the sixteenth century. Now, almost five hundred years later, Peruvian academics still have an interest in studying religion. However, our current perspectives and methodologies are far more diverse, and ever broadening. I remain optimistic that, in the near future, the academic study of religion in Peru will be as widespread and supported as other research areas.

77th Annual Meeting of the Association for the Sociology of Religion (ASR), 20-22 August 2015, in Chicago, Illinois. Conference report for The Religious Studies Project by Amanda Schutz, PhD student in the School of Sociology, University of Arizona. The theme of this year’s annual ASR meeting was a familiar one among social science conferences: understanding change. In her presidential address, “Complex Religion:

We find ourselves in a time when countries like the UK and the US are, even now, officially providing their citizens the option of identifying via the use of hyphenated ethnicities. In yet another excellent Religious Studies Project interview, we hear from University of California Santa Barbara Associate Professor Rudy Busto talking about race and religion in the United States.

I wish to deepen the discussion by investigating the discursive link and importance Catholic Ultramontanism played in constructing French-Canadian/Franco-American identity on both sides of the Canada/US border. In the early morning hours of November 9th 1965, a 22 year old Catholic man from upstate New York named Roger Allen Laporte self-immolated in front of the United Nations in New York City as a strong political protest against the Vietnam War.

When Adogame rhetorically asks, “which kind of Christianity is authentic,” he implies that conversations on religious authenticity revolve around evaluating various strains of interpretation and practice. Or, put another way, that religious authenticity is a matter of orthodoxy and orthopraxy. But is it? A highlight of Afe Adogame’s interview is his emphasis upon the brimming capacity for African Christianities, whether in Western or African settings,...

In acknowledging how capacious and even misleading the “religiously unaffiliated” label has become, we might wonder if its growth is symptomatic of a taxonomy that has failed to keep pace with restructuring. In his wide-ranging interview with Dusty Hoesly, Wade Clark Roof both re-emphasizes the importance of the baby boomer generation and suggests some ways to think beyond it. In the second half of the interview, in particular,...