The Oxford Handbook of the Study of Religion

Neotestamentica, 2018

Religion, 1987

This two-volume reference work is presented as a `sequel' to J. Waardenburg's Classical Approaches to the Study of Religion published as volumes I and II in this same Mouton series (Reason and Religion). The work is meant to complement thè story' of the academic study of religion in its development up to 1945 implicit in the selections of representative scholars in the field gathered together by Waardenburg. The substance of these volumes does not, however, comprise select passages from key authors in `religious studies', that being virtually impossible given the extensive development of the field since 1945. Nor do these volumes present a unified historical narrative of that `further development' of religious studies. Rather, they contain the reflections of a `team' of scholars, each summarizing the character of the study of religion within the framework of various sub-disciplines, so to speak, that constitute that study. It is the aim of the editor (and most of the authors, it appears) not only to indicate the variety of legitimate research interests in religious studies, but also to show how that variety of approaches interrelate, or, at least, can be integrated so as to constitute a kind of unified theory of the nature of the study of religion. It soon becomes evident to the reader, however-and reluctantly admitted by the editorthat even with this two-volume assault on the problem there is no single paradigm for the study of religion even within sight let alone within our grasp. What unity does appear to exist derives more from the hopes expressed by the editor than from the substance of the essays. Volume I is focussed on `the humanities', i .e. on approaches to the study of religion that, as Whaling puts it in the introductions to the two volumes, transcend the positivism of the scientific approach to religious phenomena by means of the intuitive insight `that the study of religion has to do with man' (I : 25, 26 ; II : 12). In the introduction to the first volume, Whaling attempts to highlight, the contrasts between the classical and contemporary periods in the study of religion and enunciates some general methodological claims that seem to constitute a set of assumptions for all the authors. Five essays follow which cover the historical and phenomenological approaches to the study of religion (U. King), the comparative study of religion (F. Whaling), the study of religious texts and myth (K. Bolle), the scientific study of religion in its plurality (N. Smart), and the global context of the contemporary study of religions (F. Whaling). U. King's essay is more than merely descriptive. It is a polemical essay that argues for a historical and phenomenological study of religions that is more than a narrow, empirical approach to the phenomenon. Such an `empirical positivism', as she calls it, jeopardizes the autonomy of `religious studies' and is, moreover, inadequate to its subject matter. Her review of the methodological debates amongst historians and phenomenologists over the last 40 years, however, is thorough and stimulating .

Introduction to the Study of Religion, Second Edition, 2024

Why do people study religion? How have they studied it in the past? How do we study religion today? Is the academic study of religion the same as religious education? These and many other questions are addressed in this engaging introduction to the discipline of religious studies, written by two experienced university teachers. The authors have crafted this book to familiarize novice students with key concepts and terminology in the study of religion. More advanced students will find a varied array of theoretical perspectives and methodological approaches to the field. Topics include: • Definitions of religion • Perspectives in the study and teaching of religion • How religion began to be studied: traditional perspectives – philosophical and theological • How people experience religion: perspectives in the study of religious consciousness and perception – phenomenological and psychological • Studying religion within communities: social and cultural perspectives – anthropological, sociological, political and economic • Judging religion: critical perspectives – feminist approaches, the interaction of popular literature and religion • Contextual perspectives – historical and comparative • Themes, theories, and current directions The thoroughly updated second edition encourages students to think critically about the theories and methods presented. Students will find arguments for the strengths and limitations of these approaches, understand connections among religious studies and other intellectual movements, and develop their own ideas of how they might want to go about the study of religion. Summary boxes, discussion questions, a glossary, a chronology of key figures and texts, and other pedagogic aids help students grasp key concepts.

Nature and function of religion in culture. Systems of belief; the interpretation of ritual. Religion and symbolism. The relation of religion to social organization. Religious change and social movements.

This departmental seminar is required of all incoming students and offers a forum for the discussion of issues central to the field of Religious Studies. This year, there will be two sections, one taught by myself and the other by Dr Anders Runesson. Since Religious Studies might best be considered a field rather than a discipline, its theories, methods and issues can be extremely diverse. In the seminar we will consider the following questions from a variety of perspectives: What do we think we are studying when we study religions? Why do we think this is a worthwhile endeavour? How do we study religions?

This survey course begins with an introduction to the field of Religious Studies, which as an academic endeavor, continues to encourage and invites analysis, questions and exploration from multiple perspectives, commitments and cultural locations. From the distribution of a wide range of beliefs, practices, customs, rituals to politics, science, economics, the arts, our bodies, language and popular culture-just about all aspects of our lives-are inflected by what may be called the religious. On the one hand, religious traditions and their actors who have competed against scientific, political and other spheres of authority and influence; then, on the other hand, religious traditions have cooperated and developed alongside other institutions of power and influence. Following an introduction to the nature of religion and its academic study, we will survey five of the major world religions in the following order: Hinduism, Buddhism, Judaism, Christianity and Islam. Each section of this course begins with an overview of the historical, geographical and cultural background in which the respective religious tradition first emerged, then each unit transitions to an overview of the sacred writings, teachings, rituals and practices within, throughout and across the aforementioned religious traditions. In this introductory course in Religious Studies, we will evaluate how religious traditions have established (and continue to establish) ways of belonging, believing and becoming related to what may be known as the sacred and the profane, the divine and the humane, the transcendent and the immanent. We will conclude this survey course with an introduction to New Religious Movements with special attention afforded to The Church of Jesus Christ of the Latter-day Saints and The Nation of Islam. Recognizing that religious traditions continue to diversify when proliferated and transmitted, we shall seek to evaluate how these religious traditions are colored and textured within historical contexts. The underlying goal of this course is to encourage greater curiosity, appreciation, and cultivation of the interrelated disciplines of listening, reading, reflecting and writing to demonstrate an informed, nuanced and empathetic understanding of world religions. "Normally persons talk about other people's religions as they are, and about their own as it ought to be."

Anthropology of Consciousness, 1998

As editor of a far-reaching volume of nineteen articles by as many anthropologists, Stephen D. Glazier presides over a veritable procession of diverse figures who would otherwise never be able to agree to form together a single line going in any one direction, except under the rubric of academic publishing. Like the Medieval saints' feast, this procession of contemporary commentators on religion looks all the more impressive for in-gathering segments and factions together who might-without this opportunity-never communicate, yet alone cooperate. Their parade is striking, revealing at a glance the determination of a social, scientific community to frame the ultimate cultural phenomena of religion and, at the same time, their utter lack of agreement on how this should be accomplished. Glazier graciously underscores a common merit for each of the articles in the absence of an overall integrated approach or a unified theory. His grace and his wish that anthropology of religion be somehow "one" holds the book together. A more revealing range of perspectives could hardly be hoped for (except, perhaps, for an article on a feminist deconstruction of patriarchal religious structures. But Glazier promises a second volume in 1998.) The anthropology of religion has become the repository of every important intellectual tradition since the Reformation. My review of this Handbook will simply group the articles according to the major intellectual movements of the last two centuries in which social science was formed. Epistemological questions, as will be seen, preoccupy anthropology much as they do the hard sciences. Enlightenment, positivism, and scientism abound. For example, James Lett's essay (chapter 3) reads like a leaflet from the French Revolution. Science has a mission, an "obligation," in fact, to "proclaim the truth" about the "world of illusion" in all religions. Lett is a relentless drummer in the rhythms of Victor Stenger, Paul Kurtz, and Anthony F. C. Wallace. Aside from the dubious epistemological premises he sets and the sweeping generalizations he makes, Lett fails to imagine just what practical impact his marching orders would have for scores of ethnographers in the field when they announce-or have it announced for them-that anthropology

Routledge eBooks, 2010

Time was when the African mind was considered too elementary for so sublime a conception as that of a Supreme Being to whom the cosmos is due. Not any longer. African peoples now have a reputation for religiosity barely short of spirit-intoxication. Conceptual issues are deeply implicated in this evolution of perception. But let us start with the basic essentials of the worldview entertained in most parts of Africa.

The second edition of "Introducing Anthropology of Religion" will be coming out in November 2014. It features enhancements in every chapter, including more ethnography, photographs, and new discussions of "modes of religiosity," anthropology of Christianity and Islam, and an entirely new chapter on "vernacular religion." It will also come with a robust companion website with quizzes, suggestions for further reading, website and A-V recommendations, and supplemental case materials for each chapter. Finally, the website will feature a bonus chapter on sex, gender, and religion, which is attached here in a pre-formatted version.