By Andie Alexander
Andie Alexander earned her B.A. in Religious Studies and History in 2012. She is completing her M.A. in Religious Studies at CU Boulder. Andie also works as the online Curator for the Culture on the Edge blog.
Over the past few weeks I have heard repeated talk of primary sources vs. secondary sources, privileging the former over the latter in every case. The argument that was made in these instances is premised on highlighting the legitimacy and groundedness of the primary sources, as if they focus on something “real,” (such as religion on the ground, or “real world” examples). These are then juxtaposed with the secondary sources, which are seen as subsequent discourses on primary sources, mostly concerned with meta-discourses — regarded mainly as “thinking about thinking” or “talking about talking” — which are given that secondary ranking because they aren’t talking about something “real” or answering the reader’s question (in fact, often they leave them with more questions than answers, whereas primary sources are all about answers). In some cases, these secondary sources are dismissed with a “So what?” I say “dismissed” not with a negative connotation, but with a sense of such indirect relation to the “real world religion” that the “meta-discourses” are seen as not worth the same time and engagement as their juxtaposed primary sources.
What strikes me as interesting about this distinction between primary and secondary sources is that the use of that very language largely relies on some essentialized notions of religion, as if it exists authentically, apart from subsequent claims about it. Continue reading