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Journal articles on the topic 'Religious studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Vermander, Benoît. "Sinicizing Religions, Sinicizing Religious Studies." Religions 10, no. 2 (February 25, 2019): 137. http://dx.doi.org/10.3390/rel10020137.

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From 2015 onwards, “sinicizing religions” has become the mantra of China’s religious policy, inspiring new regulations and constraining the functioning of religious organizations. After summarizing the “sinicization” doctrine and policy, this paper examines how Chinese scholars in religious studies position themselves in such a context. It reviews the developments of the field after 1979; it appraises the complex interplay between the scholarly community and policy makers; it examines how scholars in religious studies now respond to the official policy, as they strive to balance descriptive and prescriptive assessments. It shows how the search for ideal-types as well as for ‘sinicized’ typologies and methodologies partly function as an adaptative tactic. The need to answer political imperatives revives older debates on religious forms and functions, and, to some extent, stirs theoretical imagination. However, political constraints make it difficult for scholars to focus on current religious trends, as they find it safer to debate on a somewhat atemporal model of “Chinese religion”.

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Thomas, Paul Brian. "Bible Lessons with Raëël: On Religious Appropriation in ET-Inspired Religions." Nova Religio 14, no. 2 (November 1, 2010): 6–13. http://dx.doi.org/10.1525/nr.2010.14.2.6.

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As an introduction to Nova Religio's special issue on ET-inspired (UFO) religions, this article maintains that despite less media attention since the furor surrounding the Heaven's Gate suicides, ET-inspired religions are still active. Moreover, increasing speculation linking extraterrestrials to 2012 apocalyptic scenarios, coupled with a significant percentage of the population who believe in extraterrestrial visitation, seems to indicate that purveyors of ET-inspired religious perspectives will continue to have a market. Rather than focusing upon the "strange" and seemingly "bizarre" nature of these religious groups, the articles in this special issue endeavor to demonstrate how members of ET-inspired religions appropriate materials and theological ideas from widely-accepted mainstream religious traditions. This article maintains that the value of such an approach lies in bridging the gulf between normalized religious perspectives and the marginalized religious "other."

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3

Kolodnyi, Anatolii M. "Religious studies science and religious studies education." Ukrainian Religious Studies, no. 40 (October 24, 2006): 47–69. http://dx.doi.org/10.32420/2006.40.1772.

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Science and education are different phenomena, but they must be closely interconnected. It is impossible to say that we currently have it in Ukraine. They are practically the process of their formation in parallel. What do we have here?

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4

Ališauskienė, Milda, and Edward Irons. "Religious Leadership in New Religions." Nova Religio 24, no. 4 (May 1, 2021): 5–10. http://dx.doi.org/10.1525/nr.2021.24.4.5.

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The introduction to this special issue on religious leadership in new religions discusses questions arising from existing published theoretical and empirical research into religious leadership. Theoretical contributions are made in articles by five authors, James T. Richardson, David G. Bromley, Liselotte Frisk, Susan J. Palmer, and Milda Ališauskienė. The articles by Frisk, Palmer, and Ališauskienė discuss original empirical data disclosing features of women’s religious leadership in new religions and the influence of social context and power relations to it. This special issue of Nova Religio on “Religious Leadership in New Religions: Theoretical and Empirical Trajectories” is dedicated to our colleague, Swedish scholar of new religions, Liselotte Frisk (11 March 1959–29 October 2020).

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5

DeVan, Benjamin B. "Religious Tolerance in World Religions." Journal of Religion in Europe 4, no. 3 (2011): 512–15. http://dx.doi.org/10.1163/187489211x592076.

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6

Kramer, Kenneth. "Unteaching Religious Studies." Bulletin for the Study of Religion 51, no. 3-4 (July 18, 2023): 115–19. http://dx.doi.org/10.1558/bsor.26014.

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In this 1994 article Kenneth Kramer (1941-2019) writes about his approach of “unteaching” to teach introductory religious studies courses, which involves more student engagement and peer to peer learning. Kramer posits that, “by approaching World Religions through sacred texts, and sacred texts through stories, the unteaching dynamic is given a structured content.” Our editorial team found this piece worth considering alongside recent calls for “ungrading” and reflexive reading in the religious studies classroom. This article was originally published in The Council on the Study of Religion Bulletin 15.4.

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Jatkonis, G. "Religious Studies." Problemos 22 (September 29, 2014): 27–29. http://dx.doi.org/10.15388/problemos.1978.22.6227.

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Religijotyros sekcijoje perskaityta 11 pranešimų: „Krikščionybės kritikos pirmtakai Lietuvoje“ (J. Barzdaitis), „Marksistinis ateizmas Lietuvoje 1917–1940 m.“ (P. Mikuckas), „Marksistinės JAV lietuvių ateizmo srovės susidarymo klausimas“ (J. Sakalauskas). J. Mačiulis kalbėjo apie katalikybės evoliucijos specifiką socializmo sąlygomis, religiją scholastikos kontekste nagrinėjo J. Minkevičius, techninį pasaulėvaizdį ir jo religinį interpretavimą – M. Šubas, nemirtingumo problemą – I. Zaksas. G. Jatkonio pranešimas buvo skirtas metodologinėms ateizmo istorijos problemoms. Diskusijose daugiausiai buvo liečiama nemirtingumo problema, taip pat pabrėžiama, kad sekcijos darbas davė naudos tolesnei mokslinei ateizmo raidai respublikoje.

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8

Dumoulin, Emile J., Pieter W. van der Horst, Karin Neutel, Peter J. Tomson, Marijn Zwart, Arie L. Molendijk, Marcel Poorthuis, Antonie Vos, and Marcel Sarot. "Religious Studies." NTT Journal for Theology and the Study of Religion 71, no. 4 (November 18, 2017): 370–79. http://dx.doi.org/10.5117/ntt2017.71.370.dumo.

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9

Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies." Ukrainian Religious Studies, no. 65 (March 22, 2013): 133–35. http://dx.doi.org/10.32420/2013.65.215.

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In the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. " The clericalization of education, to which, contrary to the Constitution of Ukraine, the political-mindedness and polyconfessional nature of its citizens, the V. Yushchenko during his years of presidency, and the Ministry of Education, was at his discretion, was unclear to us, and thus unacceptable. Therefore, we did not participate in the work of the various commissions, which, according to Yushchenko's instructions, began to act at the ministerial level, and especially instilled in educational structures in the western region of the country. We go to secular modern Europe, and we strive to live in the time of its Middle Ages.

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10

Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies. Letter to D.Tabachnyk." Ukrainian Religious Studies, no. 70 (May 28, 2014): 147–48. http://dx.doi.org/10.32420/2014.70.421.

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Report to the Minister of Education and Science of Ukraine Dm. TABACHNIKU In the Department of Religious Studies of the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, with great acceptance adopted the position of President Viktor Yanukovych initiated in his Annual Letter to the Verkhovna Rada of "providing teaching in all forms of higher education in September 2011" the property of academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. "

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11

Lofton, Kathryn. "Religious history as religious studies." Religion 42, no. 3 (July 2012): 383–94. http://dx.doi.org/10.1080/0048721x.2012.681878.

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12

Nikiforova, Basia. "RELIGIOUS LANDSCAPE OF VILNIUS: A PHENOMENOLOGICAL GLANCE / VILNIAUS RELIGINIS PEIZAŽAS: FENOMENOLOGINIS ŽVILGSNIS." CREATIVITY STUDIES 4, no. 1 (June 28, 2011): 101–9. http://dx.doi.org/10.3846/20290187.2011.577183.

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The traditional religious landscape is changing considerably, and the current religious landscape exhibits a remarkable variety. The religious landscape was shifting. Today in Europe there are three general trends – secularization, new spirituality and immigrant religions such as Islam, Buddhism, Hinduism additional to Judeo-Christian tradition. Phenomenological approaches are crucial for developing new and deepening existing modes of cooperation between dissimilar cultures and religions. Using phenomenological approach we look on religious landscape of Vilnius as pluralistic from the two general views: old historical, traditional source and nowadays the increasing diversity. The article includes a short discussion about definition of ‘religious landscape’ and the possibilities of its interpretation. Using definition epochē from phenomenological point of view we conclude that religious landscape of Vilnius is pluralistic. Santrauka Tradicinis religinis peizažas kinta labai pastebimai, o dabartinis demonstruoja ypač didelę įvairovę. Nūdien Europoje vyrauja trys bendros tendencijos – sekuliarizacija, naujasis dvasingumas ir imigrantų religijos, tokios kaip islamas, budizmas, iniduizmas greta judaistinės-krikščioniškosios tradicijos. Remdamiesi fenomenologiniu požiūriu, žvelgiame į religinį Vilniaus peizažą kaip į pliuralistinį, atsiveriantį iš dviejų bendrų perspektyvų: senoji istorinė, tradicinė versmė ir nūdien augantis skirtingumas. Straipsnyje imamasi trumpos diskusijos „religinio peizažo” tema ir apie šio apibrėžimo interpretavimo galimybes. Pasitelkiant sąvokąepochē, fenomenologinio mąstymo perspektyvoje prieinama išvada, kad Vilniaus religinis peizažas yra pliuralistinis.

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13

Turner, Bryan S. "Managing religions: state responses to religious diversity." Contemporary Islam 1, no. 2 (June 23, 2007): 123–37. http://dx.doi.org/10.1007/s11562-007-0011-1.

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14

Furkalo, Victoria. "PHILOSOPHICAL BACKGROUND OF RELIGIOUS STUDIES." Educational Discourse: collection of scientific papers, no. 24(6) (July 15, 2020): 91–98. http://dx.doi.org/10.33930/ed.2019.5007.24(6)-7.

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Achievement of the right ratio of religious studies and religious education is possible under the condition of integration of mental values of individuals and societies, as well as the gradual formation of a single mental space of civilization. It has been established that the philosophical basis of religious studies is that it can: define and form the correct worldview positions regarding religion; offer the person a system of attitudes that excludes negative fluctuations in the search for an appropriate worldview; regulate the axiological positions in the multi-variance of moral choice. In addition, the philosophical basis of religious studies should help to harmonize the content of this education with personal views on the student's religion. This basis should be grounded in the position that religious studies should not impose a certain view of the religions of the world on young people, but should offer a volume of objectively balanced knowledge of religious world view.

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15

Tremlett, Paul-François. "Forget worldviews: Towards a Deleuzian religious studies." Journal of the British Association for the Study of Religion (JBASR) 23 (November 11, 2022): 29. http://dx.doi.org/10.18792/jbasr.v23i0.55.

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In this essay I engage in a close analysis of three documents central to the push to place the worldview concept at the front and centre of Religious Studies in schools and universities - the 2018 Commission on Religious Education Report Religion and Worldviews: The Way Forward, Worldview: A Multidisciplinary Report(2020) and The Worldview Project: Discussion Papers (2020). I argue that the documents paint a picture of a subject caught between an objectivist account of a fixed field of really existing religions and a postmodern or Deleuzian mélange of lived interactions and flows. I advocate for a Deleuzian transformation of Religious Studies and the embrace of decolonisation and critical religious literacy, based in a vision of the study of religions as the study of relations and assemblages.

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16

Nedavnya, Olga V. "Religious Studies Conferences May." Ukrainian Religious Studies, no. 14 (June 2, 2000): 98–101. http://dx.doi.org/10.32420/2000.14.1080.

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May of this jubilee year was marked, perhaps, by a record number of scientific meetings, in particular, in cities already traditional religious studies activity. International conference "Christianity is the basis of European civilization" (May 10-13, Lviv), scientific conference "Christianity and person" (May 18, Ternopil) and the X International round table "History of Religions in Ukraine "(May 16-19, Lviv).

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17

Lester, Emile. "Religious Autonomy and World Religions Education." Religion & Education 31, no. 2 (October 2004): 62–82. http://dx.doi.org/10.1080/15507394.2004.10012341.

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18

van Lieburg, Fred. "In saecula saeculorum." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 319–43. http://dx.doi.org/10.1163/18712428-09803025.

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AbstractThis article offers a personal perspective on religious history after the institutionalisation of this field in the History Department at Vrije Universiteit Amsterdam in 2015. In essence and method, religious history is like history of religion(s). In German and Dutch, one can speak of Religionsgeschichte or religiegeschiedenis/godsdienstgeschiedenis. Different terms are in use in English and French, reflecting the different traditions in the disciplines of theology and history. History of religion(s)/histoire des religions is commonly associated with comparative studies of (non-Christian) religions, while religious history/histoire religieuse developed as a specialisation within general history (mostly concerned with Christianity and therefore close to what is known as church history or ecclesiastical history). While understanding religious history as general history with a focus on the religious factor in cultural, social, and political realities, various research traditions should be converged and integrated by means of conceptual exchange, cross-disciplinary approaches, and linked scholarly networks. Given the interest in global dimensions and long-term developments, computer-assisted research of digitalised sources is recommended for doing religious history today.

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19

Chung, Truong Van, and Nguyen Thoai Linh. "The Situation of New Religious Studies in Vietnam." Tattva - Journal of Philosophy 8, no. 1 (January 1, 2016): 45–60. http://dx.doi.org/10.12726/tjp.15.4.

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There is a prominent phenomenon in the religious life of Vietnam, which is the emergence of “new religions”. These phenomena have not only made the religious space of the nation more complex and multi-dimensional but also challenged stability and sustainable development within the religious communities in this key economic region. Having studied the new religious phenomenon in recent years, we have noted its progress and widespread characteristics within the ethnic communities. While it may appear that "new religion" is a simple and gentle concept and practice, it is in fact, intrinsically related to and has significant implications on the social life of the community members. However, there is a growing concern, considerable suspicion and anxiety with regards to its impacts on individuals, families, social and cultural traditions, beliefs and religions; many have opined that it is radically changing the peaceful cohabitation of diverse religious traditions, revealing a potential for conflicts across groups. Based on the religious reality of the Southern region of Vietnam, the Center for Religion Studies has implemented a project regarding new religions in Ho Chi Minh City (HCMC) and the problems faced by the religious policy in Vietnam. This article is an overview of the results of this project.

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20

Blumenthal, David R. "JEWISH STUDIES AND RELIGIOUS STUDIES." Religious Education 81, no. 1 (January 1986): 29–36. http://dx.doi.org/10.1080/0034408600810104.

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21

Neville, Robert Cummings. "Religious Studies and Theological Studies." Journal of the American Academy of Religion LXI, no. 2 (1993): 185–200. http://dx.doi.org/10.1093/jaarel/lxi.2.185.

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22

Hewitt, Marsha. "Affective and Cognitive Dimensions of Religious Experience: Toward a Conceptual/Theoretical Integrative Perspective." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 33–45. http://dx.doi.org/10.1177/0008429811430056.

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Although it may be widely accepted that the capacity for religious experience constitutes a mental state which, as with all mental states and inner experiences, has a neurological foundation, it is not so readily agreed upon as to what the psychological significance of such a state might be. That is to say, what are the affective components that pertain to that ‘more’ of religious experience that can be identified across specific religious traditions and histories? For William James, the proper study of religions must begin with the actual, felt religious experiences of human beings in specific contexts. Yet it is this focus on religious experience that appears to leave some contemporary theorists of religion uneasy, as if the exploration of the affective dimension negates or ‘softens’ the by now clear neurological basis of religious experience and beliefs. Underlying this unease, of course, is that the psychological/phenomenological approach conceals a hidden theological interest. That this is often true is more by contingency than theoretical necessity. This unease goes back at least as far as Freud’s ambivalence toward the ‘oceanic feeling,’ or what cognitive archaeologist David Lewis-Williams refers to as ‘absolute unitary being,’ which is a widely valued feature of religious experience for believers. This ambivalence should not marginalize the importance of ‘psychological significance,’ however, as it did in Freud’s writing on religion and as it continues to do in that of contemporary theorists, particularly those who turn to neuroscience as an important explanatory resource in the study of religious experience. This paper will argue that conceptual balance addressing the emotional and biological elements of religious experience is methodologically more adequate and theoretically richer than more strictly cognitive approaches, and will focus most centrally on the work of Sigmund Freud and David Lewis-Williams. Si l’idée que la capacité à l’expérience religieuse constitue un état mental qui, comme tous les états mentaux ou expériences intérieures, a une fondation neurologique est très largement partagée, la signification psychologique d’un tel état ne fait pas l’objet d’un tel consensus. En d’autres termes, quels sont les éléments affectifs ayant trait à ce « plus » de l’expérience religieuse qui peuvent être identifiés à travers les traditions et histoires spécifiques des religions ? Pour William James, l’étude des religions doit commencer par l’expérience réelle et ressentie par les êtres humains dans des contextes spécifiques. Cependant, cette attention portée à l’expérience religieuse semble laisser les théoriciens contemporains mal à l’aise, comme si l’exploration de cette dimension affective niait ou minimisait la base aujourd’hui clairement neurologique de l’expérience religieuse et des croyances. Accentuant ce malaise, bien sûr, l’approche psychologique/phénoménologique dissimule un présupposé théologique caché. Si ceci est souvent vrai, ça l’est par contingence plus que par nécessité théorique. Ce malaise nous renvoie au moins jusqu’à l’ambivalence freudienne envers le « sentiment océanique », ou à ce que l’archéologue constructiviste David Lewis-Williams appelle l’ ‘être absolu et un’ qui est un trait largement valorisé de l’expérience religieuse pour les croyants. Cette ambivalence ne doit pas marginaliser l’importance de la ‘signification psychologique’, comme ce fut le cas depuis les écrits de Freud sur la religion jusque chez les théoriciens contemporains, plus particulièrement ceux qui considèrent les neurosciences comme une ressource explicative dans l’étude de l’expérience religieuse. Cet article qui portera principalement sur les travaux de Sigmund Freud and David Lewis-Williams, montrera que l’équilibre conceptuel entre les éléments émotionnels et biologiques de l’expérience religieuse est plus adéquat et, d’un point de vue théorique, plus riche que des approches strictement cognitives.

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23

Solovyov, Vitaliy G. "The problem of classification of religions in religious studies." Ukrainian Religious Studies, no. 22 (May 21, 2002): 4–15. http://dx.doi.org/10.32420/2002.22.1273.

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In modern science, classifications occupy a special place. In many areas of knowledge, they are the canonized type of product of scientific activity. That is why all the information obtained by the researchers tends to formulate in the form of those or other classifications of the investigated objects themselves, their separately considered properties, composition, structure, genesis, placement, etc. However, the quality of already built classifications, as a rule, does not suit the specialists. When creating the same new, there are numerous difficulties, which are impossible to overcome, because there are no theoretical and methodological means. The development of these tools is complicated by the lack of clarity of the very concept of classification, the lack of clear notions of classification as a special phenomenon of knowledge.

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24

Brown, Katherine E. "Introduction: engaging religions and religious studies in international affairs." International Affairs 96, no. 2 (March 1, 2020): 275–78. http://dx.doi.org/10.1093/ia/iiaa016.

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Max Strassfeld. "Transing Religious Studies." Journal of Feminist Studies in Religion 34, no. 1 (2018): 37. http://dx.doi.org/10.2979/jfemistudreli.34.1.05.

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Dianne M. Stewart Diakité and Tracey E. Hucks. "Africana Religious Studies." Journal of Africana Religions 1, no. 1 (2013): 28. http://dx.doi.org/10.5325/jafrireli.1.1.0028.

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27

Riley, Philip Boo. "Religious Studies Methodology." Method 12, no. 2 (1994): 239–49. http://dx.doi.org/10.5840/method19941228.

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28

Sheedy, Matt. "Reinventing Religious Studies." Bulletin for the Study of Religion 43, no. 2 (April 22, 2014): 40–44. http://dx.doi.org/10.1558/bsor.v43i2.40.

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I interviewed Scott S. Elliott in December 2013, where we discussed his recent book (as editor) Reinventing Religious Studies: Key Writings in the History of a Discipline (Acumen 2013). Our conversation ranged from the history of the Council of Societies for the Study of Religion to how articles appearing in its journal, the CSSR Bulletin, over some 40-odd years have been at the leading edge of advancing debates in the study of religion, from problems in theory and method and the definition of religion, to issues of identity politics and the study of Islam.

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29

Cush, Denise. "Engaged Religious Studies." Discourse: Learning and Teaching in Philosophical and Religious Studies 4, no. 2 (2005): 83–103. http://dx.doi.org/10.5840/discourse20054225.

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30

Altman, Michael J. "Podcasting religious studies." Religion 45, no. 4 (June 22, 2015): 573–84. http://dx.doi.org/10.1080/0048721x.2015.1055668.

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31

Avalos, Natalie, Richard Newton, and Peter Valdina. "Decolonizing Religious Studies." Bulletin for the Study of Religion 52, no. 1 (September 7, 2023): 26–36. http://dx.doi.org/10.1558/bsor.26654.

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Knowing that the working scholar cannot be everywhere at once, The Conference fills in readers on what they may have missed from various academic gatherings. In this issue, we are pleased to share a panel discussion from the 2022 Annual Meeting of the American Academy of Religion in Denver, Colorado. On behalf of the Academic Relations Committee, Peter Valdina (Albion College) moderated a conversation on decolonization and the academic study of religion. The panel brought Bulletin Editor Richard Newton (University of Alabama), Natalie Avalos (University of Colorado) together to discuss the matter from their research expertise in this area. Also participating in the discussion was Jessica Albrecht, PhD. candidate at the University of Heidelberg, among other scholars.

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al-Sharqawi, Muhammad Abdallah. "The Methodology of Religious Studies in Islamic Thought." Journal of Qur'anic Studies 2, no. 2 (October 2000): 145–74. http://dx.doi.org/10.3366/jqs.2000.2.2.145.

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The reader of the Qur'an is aware of many Qur'anic forms of inter-religious comparison. One of these is reflected in the context of the controversy of the unbelievers, or the deniers of Islamic doctrine, and one in a descriptive historical context. The Qur'an initiated the comparison of religions and revelations, and Islamic culture witnessed broad-scope activity in comparative religious studies. Islamic thought was opened up to the world's religions and made them an established subject of study and research. The intellectuals of Islam introduced numerous scientific methods which were relevant and pertinent to the nature of this subject (religions), deriving their material concerning every religion from reliable original sources. Religious Studies as a discipline has taken religions collectively to be the subject of scientific study through objective methods, having principles, characteristics and rules to which members of this academic community have aspired, and in this, Islamic thought has taken a share both early and distinctive. This article will argue that critical studies of religious texts by Jewish and Christian scholars in the West have reached the same conclusions previously reached by Muslim scholars.

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Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (April 2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.

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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.

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TULEMETOVA, GULCHEKHRA. "Issues of Formation of the Conceptual Apparatus of Religious Studies Expertise." Sharqshunoslik. Востоковедение. Oriental Studies 03, no. 03 (October 1, 2022): 128–34. http://dx.doi.org/10.37547/os/vol-01issue-03-18.

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Religious expertise is one of the youngest and most problematic areas of religious studies in the CIS, it needs to develop a number of theoretical issues and practical objects. In the international context of the problem, the RE procedure is often perceived as an archaic institution and a legacy of an atheistic policy that infringes on the rights of believers. But the facts show that the abolition of RE and the registration of religious organizations in the early 1990s led to the uncontrolled importation of extremist literature into Central Asia and the emergence of illegal religious groups. As a result, a number of terrorist attacks took place in Uzbekistan. Therefore, the study of this topic is relevant, it includes a range of theoretical issues, ranging from methodological issues of the study of materials of religious content to practical tasks of preventing extremist ideology. The study revealed a common understanding in Central Asia of both the positive potential of religion, primarily the titular religion, Islam, and the threats associated with the possibility of its radicalization. The issues of formulating the terms – “materials of religious content”, “religious expertise”, “conclusion of the RE” and the methods of conducting the RE of the republic are approached based on their religious policy and culture. Common are the conditions in which the propaganda of revived religious values takes place – the post-pandemic crisis period, and socio-political instability, which makes people susceptible to radical ideas. A comparative analysis of the religious discourse on RE in legal documents, legislative acts, and religious media content of Uzbekistan, Kazakhstan, Kyrgyzstan, Tajikistan, and Russia made it possible to identify approaches to defining its basic concepts, problematic issues and ways to solve them. The study used general scientific methods, taking into account the principle of historicism, a structural and systematic approach, and logical procedures. The method of induction was used to prove the extension of the conclusions of the materials of religious content examination of Islam to other religions. Analysis of the topics of scientific discussions led to the conclusion about the need for interdisciplinary research, and standardization of terminology.

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Waggoner, Matt. "Religion's Death Drive and the Future of Religious Studies." Method & Theory in the Study of Religion 21, no. 2 (2009): 213–29. http://dx.doi.org/10.1163/157006809x431042.

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AbstractThis paper seeks to recalibrate Lease's place within what Samuel Preus called the "explanatory tradition" of Religious Studies. While others sought to humanize religion by stressing its latent rationality, Lease humanized religion by stressing that it is constantly interrupted by its own internal movement towards failure. "Failure" is for me the central theme of "The History of 'Religious' Consciousness and the Diffusion of Culture."

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Merrigan, Terrence. "Religious Knowledge in the Pluralist Theology of Religions." Theological Studies 58, no. 4 (December 1997): 686–707. http://dx.doi.org/10.1177/004056399705800405.

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Lee, Becky. "Gender-critical Studies in Religious Studies." Method & Theory in the Study of Religion 16, no. 4 (2004): 386–97. http://dx.doi.org/10.1163/1570068043079019.

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Taves, Ann. "From religious studies to worldview studies." Religion 50, no. 1 (October 25, 2019): 137–47. http://dx.doi.org/10.1080/0048721x.2019.1681124.

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Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada." Studies in Religion/Sciences Religieuses 35, no. 3-4 (September 2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.

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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Social Sciences. Taking its interdisciplinary heritage seriously today gives Religious Studies a strong basis from which to move forward into the future. It enables Religious Studies departments to build bridges to cognate departments resulting in joint appointments and enriched programs for students. It widens Religious Studies' base of support and regard within the academic community. It fosters research projects with interdisciplinary team approaches to contemporary problems in areas such as biomedical ethics, environmental ethics, religion and peace-building, pluralism and public policy—global issues that transcend the ability of any one discipline to provide answers. This approach ensures that the knowledge developed by Religious Studies "has a place at the table" alongside the other disciplines and is engaged in the solving of major problems and the formation of policy recommendations.

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De Castro, Dannyel Teles. "Studies on neopaganism in Brazil." Fragmentos de Cultura 27, no. 3 (November 23, 2017): 440. http://dx.doi.org/10.18224/frag.v27i3.4875.

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There are at least 15 years that some Brazilian researchers in the fields of anthropology, sociology, history and religious studies strive to assist in the advancement of knowledge about the religious expressions of Contemporary Paganism. These, in turn, are shown in constant growth on Brazilian society. Such researches converge to form a specific field of religious studies, consisting of religions which until then were only understood in a very superficial way through the analytical category "new religious movements". This paper makes a survey of the main academic studies already made on pagan religions in Brazil, reflecting on some of the major analyzes woven about such expressions. Estudos sobre o neopaganismo no Brasil Há pelo menos 15 anos alguns pesquisadores brasileiros das áreas da antropologia, sociologia, história e ciências da religião empenham-se em auxiliar no avanço de conhecimento sobre as expressões religiosas do Paganismo Contemporâneo. Essas, por sua vez, mostram-se em constante crescimento na sociedade brasileira. Tais pesquisas convergem para a formação de um campo específico dos estudos de religião, constituído por religiões que até então somente eram compreendidas de forma bastante superficial através da categoria analítica “novos movimentos religiosos”. O presente texto realiza um survey dos principais estudos acadêmicos já realizados sobre as religiões pagãs no Brasil, refletindo sobre algumas das principais análises tecidas sobre tais expressões.

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Singgih, Emanuel Gerrit. "Religious Moderation as Good Life: Two Responses to the Ministry of Religious Affairs’ Directive on Religious Moderation in Indonesia." Exchange 52, no. 3 (November 24, 2023): 220–40. http://dx.doi.org/10.1163/1572543x-bja10038.

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Abstract In 2019, the Ministry of Religious Affairs of the Republic of Indonesia launched the book Moderasi Beragama (“Religious Moderation”) with a supplement in the form of question and answer, followed in 2020 by Peta Jalan Penguatan Moderasi Beragama (“Road Map for Strengthening Religious Moderation”), with Road Map (in English) as the main title. The Ministry of Religious Affairs aimed to establish an official governmental directive for expressing religious convictions and aspirations, both internally and in public. The directive is intended to neutralize religious radicalism through awareness of the religiously plural context of Indonesia, and the fact that all religions of Indonesia have accepted Pancasila as the state ideology. The purpose of this study is to discuss and evaluate the concept of religious moderation proposed by the Ministry of Religious Affairs. The examination will be conducted through a dialogue involving two public Christian responses to Moderasi Beragama.

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Wolfart, Johannes C. "Increasing Religious Diversity." Nova Religio 21, no. 4 (May 1, 2018): 63–87. http://dx.doi.org/10.1525/nr.2018.21.4.63.

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This article argues for critical reflection on diachronic and quantitative claims about increasing religious diversity. Influential scholars in several national academies have asserted there is “increasing religious diversity” in various locales. Many also make specific claims about religious diversity in the past to enable comparative claims about religious diversity in the present or even in the future. Yet, such claims are flawed methodologically (though less flawed alternatives are available). Moreover, neither the professional ethos of curatorial caution nor the pluralist politics commonly accompanying such scholarship are well served by this approach. Since the study of new or emergent religions also entails central historical conceits—for example, in debates over the proper meaning of “new” or over precise relations to “modernity”—this article offers a comparative perspective to conclude that scholars working in the fields of new religions studies and religious diversity studies should be more aware of the basic historical frameworks into which they place their multidisciplinary practices, practices that could be enriched and strengthened by further dialogue with historians.

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Atkinson, Clarissa. "Women and Religious Studies." Medieval Feminist Newsletter 15 (March 1993): 7–9. http://dx.doi.org/10.17077/1054-1004.1630.

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Chebunin, Alexander V. "Religious Almanac “Buddhist Studies”." Voprosy Filosofii, no. 2 (2020): 216–20. http://dx.doi.org/10.21146/0042-8744-2020-2-216-220.

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Panchenko, Alexander A. "RELIGION FOR RELIGIOUS STUDIES?" Antropologicheskij forum 18, no. 53 (June 2022): 233–39. http://dx.doi.org/10.31250/1815-8870-2022-18-53-233-239.

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Titov, Serhiy. "Religious studies of cannibalism." Skhid, no. 4(150) (October 6, 2017): 105–10. http://dx.doi.org/10.21847/1728-9343.2017.4(150).111565.

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Simmons, K. Merinda. "Religious Studies and Race." Bulletin for the Study of Religion 49, no. 1-2 (November 9, 2020): 26–29. http://dx.doi.org/10.1558/bsor.17727.

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At the 2019 meeting of the AAR in San Diego, California, Richard Newton, Emily Crews, and Merinda Simmons led a workshop discussing the current state of race studies in academia, particularly in light of NAASR’s attempts to locate itself among other fields undergoing similar work. While highlighting work occurring outside our field, Simmons et. Al addressed the need for discussions in our field to become more proactive rather than reactive, urging scholars to move beyond debates that surround descriptive ethnographies and crypto-theologies and to instead use our skills to discuss more than the trouble spots we have located within our field.

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Caufield, Catherine. "Religious Studies . . . and . . . Theology." Religious Studies and Theology 34, no. 1 (April 27, 2015): 1–4. http://dx.doi.org/10.1558/rsth.v34i1.27056.

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Kolodnyi, Anatolii M. "Religious studies and theology." Ukrainian Religious Studies, no. 10 (April 6, 1999): 3–14. http://dx.doi.org/10.32420/1999.10.833.

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The liberation of religious studies from mechanical inclusion into the structure of the so-called scientific-atheistic theory of Marxism, the isolation and designation of it into an independent branch of humanitarian knowledge, actualized the issue of the correlation of religious studies disciplines, in particular the philosophy of religion, and theology or theology. The last terms we use here are unambiguous. Historically, the first one serves to define the theological theory of Catholicism and Protestantism, and the second one is Orthodoxy.

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Of the Journal, Editorial board. "Bulletin "Ukrainian Religious Studies"." Ukrainian Religious Studies, no. 50 (March 10, 2009): 294–96. http://dx.doi.org/10.32420/2009.50.2068.

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