Still not quite sure what scholars study when they say that they study the classification or the category religion itself…? Think that all scholars of religion need a definition of religion to get started with their work?
If so, why not give a listen to episode 21, that was just posted the other day. It’s a short podcast by Malory Nye, author of a widely used intro book in our field, and he elaborates on the simple fact that he’s
“a student of religion who doesn’t study religion…”
Given the prominence of debates over classification in my classes I’m always on the look-out for a good e.g., something useful in getting us thinking about the interests driving classification systems and their practical effects — and, perhaps, illustrating how naming something as religion plays a role in all this. Continue reading →
Shannon Trosper Schorey is a doctoral candidate in the Religious Studies Department at UNC Chapel Hill. Her dissertation “The Internet is Holy” charts the fusion of religion and information technologies in Silicon Valley since the mid-20th century. (The introduction to the series is posted here.)
In our Religious Studies Department at UNC Chapel Hill I teach an undergraduate course called Technology, the Self, and Ethical Problems. The course serves two purposes, the first is to introduce students to the range of work being done at the intersection of religious studies and communication studies. The second is to prepare students to think critically about the relationship between words and things — what kind of social worlds do we build between and out of our shared ideas, languages, and material stuffs? Is it useful, or even possible, to think about these relations as existing between ontologically distinct categories? Continue reading →
Brent Nongbri begins his approach to religious studies with memory of a problem. The problem is his inability to translate the English word, “religion” into the Khasi language of his fatherland. Well-disciplined in the liberal arts, he initially turned not to his father but to a Khasi-English dictionary for insight. Only after coming up short and progressing in his studies would he ask his father, who gave him the term, ka naim. Then as a graduate student, Nongbri knew well enough to inquire more—though again, not with an extended conversation on its semantic range but with yet another trip to the dictionary. There he learned that: Continue reading →
Anders Klostergaard Petersen is a Professor in the School of Culture and Society in the Department for the Study of Religion at Aarhus University, Denmark. He works in the areas of second Temple Judaism and early Christianity as well as studying cultural evolution. This post leads off a series of invited posts on the topic of words and things in the study of religion (introduced here).
During the last three years two important books have been published highlighting the absence of a concept of religion in the ancient world, namely Brent Nongbri’s Before Religion: A History of a Modern Concept (Yale, 2013) and Carlin Barton’s and Daniel Boyarin’s Imagine no Religion. How Modern Abstractions Hide Ancient Realities (Fordham, 2016). Strictly speaking these studies are more narrow than their titles imply, since they focus on the ancient Graeco-Roman and Jewish worlds only. Yet, I think their argument pertains to any other pre-modern world as well, but needless to say that will have to be explored further in future studies. Continue reading →
In the close to Fabricating Origins — a recent collection of short essays, by a wide array of scholars, on the problem of origins — I used the example of Jim and Pam, from the U.S. adaptation of the British series, “The Office,” to illustrate how malleable, and thus useful, the archive of the past can be in our efforts to make sense of where we happen to find ourselves today.
For all I know I’ve blogged about it before (I looked but, if I did, I couldn’t find it; so here goes…), but given yesterday’s post on the #Dear2016 hashtag, it seemed reasonable to revisit a point made in the afterword to the above-mentioned volume, to illustrate just what I think is going on in the current laments over how cruel 2016 has been. Continue reading →
His argument concerned the manner in which otherwise routine claims or actions are represented by specific groups, for specific reasons, as controversial; the apparent controversy of some religions (notably, in his post, Islam — at least to a number of people in so-called Western countries) is thus not an essential trait but one that is acquired in the public marketplace. Continue reading →
I saw the above tweet yesterday, which prompted me to mull over why we generally think that the role of religion is such a complicated thing to study. It occurred to me that it is complicated (i) if you fail to recognize that there’s been trained scholars of religion out there for well over 100 years who have lots to say on these matters but also (ii) if we buy local accounts of it being some ethereal thing that mysteriously informs the practical aspects of people’s lives.
But if we instead assume it’s no less practical than any other sphere — and, what’s more, if we assume that privileging some features of life by calling them religious is also mundane and highly practical — well, we’d likely approach these topics rather differently.
Anastasiya Titarenko is a junior majoring in Religious Studies. She has spent the fall semester interning for a non-profit in Wellington, New Zealand.
Classification matters. In North Dakota, it arguably permits the violation of one’s First Amendment rights.
The First Amendment states that:
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances.
Seemingly explicit, the Amendment actually leaves room for interpretation.