This book offers a clear, concise introduction to the meaning of problematic terms, and the ways in which they should legitimately be used. Each entry considers the following: – Why is this concept problematic? – What are the origins of the concept? – How is it used or misused, and by whom? – Is it still a legitimate concept in the study of religion and, if so, what are its legitimate uses? – Are there other concepts that are preferable when writing on religion? Concepts covered include: – Belief – Religion – Magic – Secularisation – Violence This is a jargon-free indispensable resource for students and scholars that encourages the critical use of terms in the study of religion.
This book offers a clear, concise introduction to the meaning of problematic terms, and the ways in which they should legitimately be used. Each entry considers the following: – Why is this concept problematic? – What are the origins of the concept? – How is it used or misused, and by whom? – Is it still a legitimate concept in the study of religion and, if so, what are its legitimate uses? – Are there other concepts that are preferable when writing on religion? Concepts covered include: – Belief – Religion – Magic – Secularisation – Violence This is a jargon-free indispensable resource for students and scholars that encourages the critical use of terms in the study of religion.
A Critical Introduction to the Study of Religion introduces the key concepts and theories from religious studies that are necessary for a full understanding of the complex relations between religion and society. The aim is to provide readers with an arsenal of critical concepts for studying religious ideologies, practices, and communities. This thoroughly revised second edition has been restructured to clearly emphasize key topics including: Essentialism Functionalism Authority Domination. All ideas and theories are clearly illustrated, with new and engaging examples and case studies throughout, making this the ideal textbook for students approaching the subject area for the first time.
The Constitution may guarantee it. But religious freedom in America is, in fact, impossible. So argues this timely and iconoclastic work by law and religion scholar Winnifred Sullivan. Sullivan uses as the backdrop for the book the trial of Warner vs. Boca Raton, a recent case concerning the laws that protect the free exercise of religion in America. The trial, for which the author served as an expert witness, concerned regulations banning certain memorials from a multiconfessional nondenominational cemetery in Boca Raton, Florida. The book portrays the unsuccessful struggle of Catholic, Protestant, and Jewish families in Boca Raton to preserve the practice of placing such religious artifacts as crosses and stars of David on the graves of the city-owned burial ground. Sullivan demonstrates how, during the course of the proceeding, citizens from all walks of life and religious backgrounds were harassed to define just what their religion is. She argues that their plight points up a shocking truth: religion cannot be coherently defined for the purposes of American law, because everyone has different definitions of what religion is. Indeed, while religious freedom as a political idea was arguably once a force for tolerance, it has now become a force for intolerance, she maintains. A clear-eyed look at the laws created to protect religious freedom, this vigorously argued book offers a new take on a right deemed by many to be necessary for a free democratic society. It will have broad appeal not only for religion scholars, but also for anyone interested in law and the Constitution. Featuring a new preface by the author, The Impossibility of Religious Freedom offers a new take on a right deemed by many to be necessary for a free democratic society.
How the sciences of the mind can advance the study of religion The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious Experience Reconsidered lays out a framework for research into religious phenomena that reclaims experience as a central concept while bridging the divide between religious studies and the sciences. Ann Taves shifts the focus from "religious experience," conceived as a fixed and stable thing, to an examination of the processes by which people attribute meaning to their experiences. She proposes a new approach that unites the study of religion with fields as diverse as neuroscience, anthropology, sociology, and psychology to better understand how these processes are incorporated into the broader cultural formations we think of as religious or spiritual. Taves addresses a series of key questions: how can we set up studies without obscuring contestations over meaning and value? What is the relationship between experience and consciousness? How can research into consciousness help us access and interpret the experiences of others? Why do people individually or collectively explain their experiences in religious terms? How can we set up studies that allow us to compare experiences across times and cultures? Religious Experience Reconsidered demonstrates how methods from the sciences can be combined with those from the humanities to advance a naturalistic understanding of the experiences that people deem religious.
Russell McCutcheon's The Insider-Outsider Problem, written in 1999, tends to be regarded as the definitive work on the topic, and relatively little has been written since then. It has become apparent, however, that the distinction between "insiders" and "outsiders" is unduly simplistic, and that there exists a range of stakeholders in religious and spiritual movements with different positionings and testimonies requiring evaluation. This volume furthers the discussion of insider/outsider issues by commissioning a variety of new essays from an international group of scholars, discussing a number of points that stem from the different positionings of religious adherents as well as scholars. The questioning of these boundaries has many implications for numerous methodological issues in the study of religion, such as the emic/etic distinction, the distinction between religion and spirituality, the notions of "believing without belonging", the claim to be "spiritual but not religious" and the existence of multiple, complicated, contesting religious identities. A particular focus of the volume will be in providing critiques of these methodological issues within the most recent academic approaches to religion - particularly models of lived and vernacular religion. Unlike McCutcheon's volume, which is a collection of previously published essays, this proposed volume consists entirely of new material, drawn from an international range of scholars, spanning a variety of disciplines and approaches to the study, including ethnography, anthropology, theology and education. The book is accessible and readable, while remaining scholarly.
Examining a wide array of ancient writings, Brent Nongbri dispels the commonly held idea that there is such a thing as ancient religion. Nongbri shows how misleading it is to speak as though religion was a concept native to pre-modern cultures.
Religion: Material Dynamics is a lively resource for thinking about religious materiality and the material study of religion. Deconstructing and reconstructing religion as material categories, social formations, and mobile circulations, the book explores the making, ordering, and circulating of religious things. The book is divided into three sections: Part One revitalizes basic categories—animism and sacred, space and time—by situating them in their material production and testing their analytical viability. Part Two examines religious formations as configurations of power that operate in material cultures and cultural economies and are most clearly shown in the power relations of colonialism and imperialism. Part Three explores the material dynamics of circulation through case studies of religious mobility, change, and diffusion as intimate as the body and as vast as the oceans. Each chapter offers insightful orientations and surprising possibilities for studying material religion. Exploring the material dynamics of religion from poetics to politics, David Chidester provides an entry into the study of material religion that will be welcomed by students and specialists in religious studies, anthropology, and history.
Throughout its long history, Japan had no concept of what we call “religion.” There was no corresponding Japanese word, nor anything close to its meaning. But when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea. In this book, Jason Ananda Josephson reveals how Japanese officials invented religion in Japan and traces the sweeping intellectual, legal, and cultural changes that followed. More than a tale of oppression or hegemony, Josephson’s account demonstrates that the process of articulating religion offered the Japanese state a valuable opportunity. In addition to carving out space for belief in Christianity and certain forms of Buddhism, Japanese officials excluded Shinto from the category. Instead, they enshrined it as a national ideology while relegating the popular practices of indigenous shamans and female mediums to the category of “superstitions”—and thus beyond the sphere of tolerance. Josephson argues that the invention of religion in Japan was a politically charged, boundary-drawing exercise that not only extensively reclassified the inherited materials of Buddhism, Confucianism, and Shinto to lasting effect, but also reshaped, in subtle but significant ways, our own formulation of the concept of religion today. This ambitious and wide-ranging book contributes an important perspective to broader debates on the nature of religion, the secular, science, and superstition.
“Judeo-Christian” is a remarkably easy term to look right through. Judaism and Christianity obviously share tenets, texts, and beliefs that have strongly influenced American democracy. In this ambitious book, however, K. Healan Gaston challenges the myth of a monolithic Judeo-Christian America. She demonstrates that the idea is not only a recent and deliberate construct, but also a potentially dangerous one. From the time of its widespread adoption in the 1930s, the ostensible inclusiveness of Judeo-Christian terminology concealed efforts to promote particular conceptions of religion, secularism, and politics. Gaston also shows that this new language, originally rooted in arguments over the nature of democracy that intensified in the early Cold War years, later became a marker in the culture wars that continue today. She argues that the debate on what constituted Judeo-Christian—and American—identity has shaped the country’s religious and political culture much more extensively than previously recognized.
