Brad Stoddard – författare

The second volume of American Examples presents nine new essays with fresh multidisciplinary approaches to understanding the place of faith, broadly understood, in America, broadly understood

The rise of entheogenic religion - that is, religions that involve the use of psychoactive drugs - has captured the attention of scholars and journalists. These studies tend to advance the interests of practitioners who advocate for the legitimacy of entheogens and of entheogenic religion more broadly. This Element breaks with these approaches as it offers a historical and critical analysis of entheogenic communities. It examines the production of entheogenic groups in the United States and considers the historical factors that have contributed to the rise in psychedelics more broadly. It also explores legal considerations and the impact of the law as a curator of entheogenic communities. This Element recognizes that these communities - like all imagined communities - are culturally conditioned, socially constructed, and historically contingent. By exploring these contingencies, we learn more about the broader sociocultural, historical, and economic frameworks that underlie the burgeoning association of psychoactive substances and religion.

The rise of entheogenic religion - that is, religions that involve the use of psychoactive drugs - has captured the attention of scholars and journalists. These studies tend to advance the interests of practitioners who advocate for the legitimacy of entheogens and of entheogenic religion more broadly. This Element breaks with these approaches as it offers a historical and critical analysis of entheogenic communities. It examines the production of entheogenic groups in the United States and considers the historical factors that have contributed to the rise in psychedelics more broadly. It also explores legal considerations and the impact of the law as a curator of entheogenic communities. This Element recognizes that these communities - like all imagined communities - are culturally conditioned, socially constructed, and historically contingent. By exploring these contingencies, we learn more about the broader sociocultural, historical, and economic frameworks that underlie the burgeoning association of psychoactive substances and religion.

Organized in chronological order of the founding of each movement, this documentary reader brings to life new religious movements from the 18th century to the present. It provides students with the tools to understand questions of race, religion, and American religious history. Movements covered include the Church of Jesus Christ of Latter-day Saints (Mormonism), the Native American Church, the Moorish Science Temple, the Nation of Islam, and more. The voices included come from both men and women. Each chapter focuses on a different new religious movement and features:- an introduction to the movement, including the context of its founding - two to four primary source documents about or from the movement - suggestions for further reading.

Building on the success of Stereotyping Religion: Critiquing Clichés, this follow up volume dismantles a further 10 widespread stereotypes and clichés about religion, focusing on clichés that a new generation of students are most familiar with.Each chapter includes:- A description of a particular cliché- Discussion of where it appears in popular culture or popular media- Discussion of where it appears in scholarly literature- A historical contextualization of its use in the past- An analysis of the social or rhetorical work the cliché accomplishes in the presentClichés addressed include:- "Religion and science naturally conflict" - "All religions are against LGBTQ rights"- "Eastern religions are more spiritual than Western religions"- "Religion is personal and not subject to government regulation"- "Religious pluralism gives everyone a voice"Written in an easy and accessible style, Stereotyping Religion II: Critiquing Clichés is suitable for all readers looking to clear away unsophisticated assumptions in preparation for more critical studies.

Building on the success of Stereotyping Religion: Critiquing Clichés, this follow up volume dismantles a further 10 widespread stereotypes and clichés about religion, focusing on clichés that a new generation of students are most familiar with.Each chapter includes:- A description of a particular cliché- Discussion of where it appears in popular culture or popular media- Discussion of where it appears in scholarly literature- A historical contextualization of its use in the past- An analysis of the social or rhetorical work the cliché accomplishes in the presentClichés addressed include:- "Religion and science naturally conflict" - "All religions are against LGBTQ rights"- "Eastern religions are more spiritual than Western religions"- "Religion is personal and not subject to government regulation"- "Religious pluralism gives everyone a voice"Written in an easy and accessible style, Stereotyping Religion II: Critiquing Clichés is suitable for all readers looking to clear away unsophisticated assumptions in preparation for more critical studies.

The overall rate of incarceration in the United States has been on the rise since 1970s, skyrocketing during Ronald Reagan's presidency, and recently reaching unprecedented highs. Looking for innovative solutions to the crises produced by gigantic prison populations, Florida's Department of Corrections claims to have found a partial remedy in the form of faith and character-based correctional institutions (FCBIs). While claiming to be open to all religious traditions, FCBIs are almost always run by Protestants situated within the politics of the Christian right. The religious programming is typically run by the incarcerated along with volunteers from outside the prison. Stoddard takes the reader deep inside FCBIs, analyzing the subtle meanings and difficult choices with which the incarcerated, prison administrators, staff, and chaplains grapple every day. Drawing on extensive ethnographic research and historical analysis, Brad Stoddard argues that FCBIs build on and demonstrate the compatibility of conservative Christian politics and neoliberal economics.Even without authoritative data on whether FCBIs are assisting rehabilitation and reducing recidivism rates, similar programs are appearing across the nation-only Iowa has declared them illegal under non-establishment-of-religion statutes. Exposing the intricate connections among incarceration, neoliberal economics, and religious freedom, Stoddard makes a timely contribution to debates about religion's role in American society.

The overall rate of incarceration in the United States has been on the rise since 1970s, skyrocketing during Ronald Reagan's presidency, and recently reaching unprecedented highs. Looking for innovative solutions to the crises produced by gigantic prison populations, Florida's Department of Corrections claims to have found a partial remedy in the form of faith and character-based correctional institutions (FCBIs). While claiming to be open to all religious traditions, FCBIs are almost always run by Protestants situated within the politics of the Christian right. The religious programming is typically run by the incarcerated along with volunteers from outside the prison. Stoddard takes the reader deep inside FCBIs, analyzing the subtle meanings and difficult choices with which the incarcerated, prison administrators, staff, and chaplains grapple every day. Drawing on extensive ethnographic research and historical analysis, Brad Stoddard argues that FCBIs build on and demonstrate the compatibility of conservative Christian politics and neoliberal economics.Even without authoritative data on whether FCBIs are assisting rehabilitation and reducing recidivism rates, similar programs are appearing across the nation-only Iowa has declared them illegal under non-establishment-of-religion statutes. Exposing the intricate connections among incarceration, neoliberal economics, and religious freedom, Stoddard makes a timely contribution to debates about religion's role in American society.

Our culture is full of popular stereotypes about religion, both positive and negative. Many people uncritically assume that religion is intrinsically violent, or that religion makes people moral, or that it is simply "bullshit". This concise volume tackles 10 of these stereotypes, addresses why scholars of religion find them to be cliched, describes their origins, and explains the social or political work they rhetorically accomplish in the present.Cliches addressed include the following:- Religions are belief systems- I'm spiritual but not religious- Religion concerns the transcendent- Learning about religions leads to tolerance and understanding- Religion is a private matter.Written in an easy and accessible style, Stereotyping Religion: Critiquing Cliches will be of interest to all readers looking to clear away unsophisticated assumptions in preparation for more critical studies.

Our culture is full of popular stereotypes about religion, both positive and negative. Many people uncritically assume that religion is intrinsically violent, or that religion makes people moral, or that it is simply "bullshit". This concise volume tackles 10 of these stereotypes, addresses why scholars of religion find them to be cliched, describes their origins, and explains the social or political work they rhetorically accomplish in the present.Cliches addressed include the following:- Religions are belief systems- I'm spiritual but not religious- Religion concerns the transcendent- Learning about religions leads to tolerance and understanding- Religion is a private matter.Written in an easy and accessible style, Stereotyping Religion: Critiquing Cliches will be of interest to all readers looking to clear away unsophisticated assumptions in preparation for more critical studies.

Thirty or forty years ago, the phrase "method and theory" in Religious Studies scholarship referred to more social scientific approaches to the study of religion, as opposed to the more traditional theological hermeneutics common to the field. Today, however, it seems that everyone claims to do "theory and method," including those people who shun social scientific approaches the academic study of religion. Method Today brings together the contributions of scholars from a recent North American Association for the Study of Religion conference to explore the question of what it means to do "theory and method" in an era where the phrase has no distinct meaning. Contributors specifically address the categories of description, interpretation, comparison, and explanation in Religious Studies scholarship.