Does the public benefit from the social-scientific study of religion? Should it? How do we demonstrate benefit, measure it, communicate it? What are the practical and theoretical issues surrounding the idea of how the study of religion can operate in the, or perhaps as a, public good? For that matter, what do we mean by ‘public’ or ‘benefit’?
Editors Note: To contextualise this piece, you may also wish to read Naomi Goldenberg’s post on the Critical Religion blog, entitled Gender and the Vestigial State of Religion.
Prof. Goldenberg’s interview raises as many questions as it answers, in a good way. It seems to square the circle. She puts the
. In this interview Professor Goldenberg takes us through the idea that religions might be vestigial states. She argues that religions are formed in distinction to governmental ‘States’ and represent the last vestiges of the previous order. At the same time this is a maneuver on the part of those States to delineate spheres of power. A vestigial state is both a once and future state, that which has gone and that which hopes to be. The idea of vestigial states throws into question our normal understanding of the term religion and Professor Goldenberg draws on such notable examples as the Islamic State, the Dalai Lama, Jewish history and even present day Wicca to illustrate the point.