My first book, Manufacturing Religion, was a critique of what I called the discourse on sui generis religion — that is, the approach to studying religion that presumes its object of study is somehow unique, self-caused, original, one of a kind, can’t be fully explained, etc. To rephrase it, it was a critique of those who think that, when it comes to studying religion, a special set of interpretive tools must be used, to get at the deep meaning of religious acts and symbols, tools that are different from how we study other mundane aspects of the human.
Because, well, religion is just different. It’s religion! Continue reading