NAASR Working papers – serie

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.

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.

Constructing "Data" in Religious Studies provides a critical introduction to the ways in which the category "data" is understood, produced, and deployed in the discipline of religious studies. The volume is organized into four different sections, entitled "Subjects," "Objects," "Scholars," and "Institutions," with an epilogue by Russell McCutcheon and Aaron Hughes. The volume's aim is to reflect, first, on the problems, strategies, and political structures through which scholars identify (and therefore create) data, and second, on the institutions, extensions, and applications of that data. The first three sections are spearheaded by a key essay and followed by four responses, all of which consider how the politics of the academy determine the very nature of the things we purport to study. The fourth section considers what these concepts look like as they are applied and further institutionalized in college and university structures, and itself includes four essays on "teaching," "departments," "research," and "labor." Finally, the epilogue closes the volume with a consideration on the politics of scholarly collegiality, transforming the data-makers (scholars) into data themselves.

Constructing "Data" in Religious Studies provides a critical introduction to the ways in which the category "data" is understood, produced, and deployed in the discipline of religious studies. The volume is organized into four different sections, entitled "Subjects," "Objects," "Scholars," and "Institutions," with an epilogue by Russell McCutcheon and Aaron Hughes. The volume's aim is to reflect, first, on the problems, strategies, and political structures through which scholars identify (and therefore create) data, and second, on the institutions, extensions, and applications of that data. The first three sections are spearheaded by a key essay and followed by four responses, all of which consider how the politics of the academy determine the very nature of the things we purport to study. The fourth section considers what these concepts look like as they are applied and further institutionalized in college and university structures, and itself includes four essays on "teaching," "departments," "research," and "labor." Finally, the epilogue closes the volume with a consideration on the politics of scholarly collegiality, transforming the data-makers (scholars) into data themselves.

"Religion" in Theory and Practice follows on from McCutcheon's 2014 Equinox book Entanglements: Marking Place in the Field of Religion by offering both an overview of the current state of theory in the academic study of religion as well as examining a variety of practical sites where critical scholarship is implemented but also challenged. Although addressed to early career scholars--taking one reviewer of Entanglements seriously by adding to the meager genre of books directed toward these important readers--the volume should also be of interest to anyone curious about why many in the study of religion continue to assume that their object of study needs special attention. The first section outlines McCutcheon's broader and more recent thoughts on the current state of the field (such as the claims, by some, that the field is now "post-theory") while the second section applies the first at a variety of discrete sites within the profession. These include how we approach teaching the introductory course, the work carried out in professional associations and conferences, the ongoing problem of contingent labor and what faculty might be able to do about it, the challenge of talking about what a theoretically-engaged scholar of religion actually does, and the varied audiences and readers who we can now try to reach with our work. Drawing on previously published, but revised, material for four of the ten chapters, the volume invites readers to step back from their own individual, specialized work so as to consider some of the wider structures in which the wider field exists and where all of our work is carried out.

"Religion" in Theory and Practice follows on from McCutcheon's 2014 Equinox book Entanglements: Marking Place in the Field of Religion by offering both an overview of the current state of theory in the academic study of religion as well as examining a variety of practical sites where critical scholarship is implemented but also challenged. Although addressed to early career scholars--taking one reviewer of Entanglements seriously by adding to the meager genre of books directed toward these important readers--the volume should also be of interest to anyone curious about why many in the study of religion continue to assume that their object of study needs special attention. The first section outlines McCutcheon's broader and more recent thoughts on the current state of the field (such as the claims, by some, that the field is now "post-theory") while the second section applies the first at a variety of discrete sites within the profession. These include how we approach teaching the introductory course, the work carried out in professional associations and conferences, the ongoing problem of contingent labor and what faculty might be able to do about it, the challenge of talking about what a theoretically-engaged scholar of religion actually does, and the varied audiences and readers who we can now try to reach with our work. Drawing on previously published, but revised, material for four of the ten chapters, the volume invites readers to step back from their own individual, specialized work so as to consider some of the wider structures in which the wider field exists and where all of our work is carried out.

Whether intentionally or not much of our public discourse on religion involves a subtle, but incredibly powerful, distinction between "good" and "bad" religion. The implications of these labeling practices are far-reaching, indeed, for such judgments manifest in terms such as "fundamentalist," "radical," and "extremist," words that are often the gauge by which governments worldwide determine everything from the parameters of religious freedom, to what constitutes an act of terrorism, to whether certain groups receive legal protections. Conversely, it is often surprising to see how different groups that may otherwise better typify the extremist profile remain unscathed by punitive governmental or social measures because of their pre-existing social popularity or perceived normalcy. This volume argues that public inquiry into religion is guided by unspoken value judgments, which are themselves the products of rarely-discussed political interests. This volume opens with a critical introduction which lays out the nature of the issue and its practical ramifications. The following chapter demonstrates how one can analytically critique the good/bad religion rhetoric as it appears in scholarship today. Hijacked is then organized around four different social institutions through which these value judgments have been established and deployed - namely, within politics, the media, the university, and the classroom. After a short introduction by the editors, each section begins with a chapter that highlights a particular case study or example of this good/bad distinction at work. The three to four responses that follow extrapolate from some element of the exemplar to provide an analysis on how such rhetoric operates in that particular social realm.

Whether intentionally or not much of our public discourse on religion involves a subtle, but incredibly powerful, distinction between "good" and "bad" religion. The implications of these labeling practices are far-reaching, indeed, for such judgments manifest in terms such as "fundamentalist," "radical," and "extremist," words that are often the gauge by which governments worldwide determine everything from the parameters of religious freedom, to what constitutes an act of terrorism, to whether certain groups receive legal protections. Conversely, it is often surprising to see how different groups that may otherwise better typify the extremist profile remain unscathed by punitive governmental or social measures because of their pre-existing social popularity or perceived normalcy. This volume argues that public inquiry into religion is guided by unspoken value judgments, which are themselves the products of rarely-discussed political interests. This volume opens with a critical introduction which lays out the nature of the issue and its practical ramifications. The following chapter demonstrates how one can analytically critique the good/bad religion rhetoric as it appears in scholarship today. Hijacked is then organized around four different social institutions through which these value judgments have been established and deployed - namely, within politics, the media, the university, and the classroom. After a short introduction by the editors, each section begins with a chapter that highlights a particular case study or example of this good/bad distinction at work. The three to four responses that follow extrapolate from some element of the exemplar to provide an analysis on how such rhetoric operates in that particular social realm.

This collection of essays constitute an extended argument for an anthropocentric, human-focused, study of religious practices. The basic premise of the argument, offered in the opening section, is that there is nothing special or extraordinary about human behaviors and constructs that are claimed to have uniquely religious status and authority. Instead, they are fundamentally human and so the scholar of religion is engaged in nothing more or less than studying humans across time and place and all their complex existence-that includes creating more-than-human beings and realities. As an extended and detailed example of such an approach, the second part of the book contains essays that address practices, rhetoric and other data in early Christianities within Greco-Roman cultures and religions. The underlying aim is to insert studies of the New Testament and non-canonical texts, most often presented as "biblical studies," into the anthropocentric study of religion proposed in the opening section. For a general reading of modern biblical scholarship makes clear the assumption that the Christian bible is a "sacred text" whose principal raison d'etre is to stand, fetish-like, as the foundational and highest authority in matters moral, ritual or theological; how might we instead approach the study of these texts if they are nothing more or less than human documents deriving from situations that were themselves all too human? Braun's Jesus and Addiction to Origins seeks to answer just that question-doing so in a way that readers working outside Christian origins will undoubtedly find useful applications for the people, places, and historical periods that they study.

This collection of essays constitute an extended argument for an anthropocentric, human-focused, study of religious practices. The basic premise of the argument, offered in the opening section, is that there is nothing special or extraordinary about human behaviors and constructs that are claimed to have uniquely religious status and authority. Instead, they are fundamentally human and so the scholar of religion is engaged in nothing more or less than studying humans across time and place and all their complex existence-that includes creating more-than-human beings and realities. As an extended and detailed example of such an approach, the second part of the book contains essays that address practices, rhetoric and other data in early Christianities within Greco-Roman cultures and religions. The underlying aim is to insert studies of the New Testament and non-canonical texts, most often presented as "biblical studies," into the anthropocentric study of religion proposed in the opening section. For a general reading of modern biblical scholarship makes clear the assumption that the Christian bible is a "sacred text" whose principal raison d'etre is to stand, fetish-like, as the foundational and highest authority in matters moral, ritual or theological; how might we instead approach the study of these texts if they are nothing more or less than human documents deriving from situations that were themselves all too human? Braun's Jesus and Addiction to Origins seeks to answer just that question-doing so in a way that readers working outside Christian origins will undoubtedly find useful applications for the people, places, and historical periods that they study.

Key Categories in the Study of Religion builds upon the groundwork laid by previous NAASR Working Papers titles in order to bring us full circle to the symbiotic relationship between context and critique. This volume assembles diverse sets of data to consider pertinent categories in which critique occurs. By looking at intentionally disparate case studies, the volume centers on four key contextual categories which stand at the heart of the academic study of religion: Citizenship and Politics, Class and Economy, Gender and Sexuality, and Race and Ethnicity. The contributors to this volume explore questions concerning how scholars construct such categories and/or critique scholars who do? Who decides how to approach the critical study of these topics? What impact does the context of a scholar's research have on the means and method of a given critique? Using these enquiries as a starting point, Key Categories in the Study of Religion investigates the ways that method, theory, and data are mobilized via context as the primary impetus for critical analysis. Each section begins with an orienting essay that explores its category. These introductory chapters include: i) an analysis of the construction of categories in academic literature; ii) an argument either advocating or critiquing scholarship carried out in that vein; and iii) an exploration of its implications for the study of religion. Each chapter is followed by four responses authored by scholars intentionally selected to highlight diverse contexts: subjects, fields, and methods. They extend the orienting essay's conclusions by offering novel analysis vis-a-vis their own scholarly expertise and subject matter. These chapters underscore instances of both congruence and difference to further refine our understanding of possible forms of critique relevant to each category.

Key Categories in the Study of Religion builds upon the groundwork laid by previous NAASR Working Papers titles in order to bring us full circle to the symbiotic relationship between context and critique. This volume assembles diverse sets of data to consider pertinent categories in which critique occurs. By looking at intentionally disparate case studies, the volume centers on four key contextual categories which stand at the heart of the academic study of religion: Citizenship and Politics, Class and Economy, Gender and Sexuality, and Race and Ethnicity. The contributors to this volume explore questions concerning how scholars construct such categories and/or critique scholars who do? Who decides how to approach the critical study of these topics? What impact does the context of a scholar's research have on the means and method of a given critique? Using these enquiries as a starting point, Key Categories in the Study of Religion investigates the ways that method, theory, and data are mobilized via context as the primary impetus for critical analysis. Each section begins with an orienting essay that explores its category. These introductory chapters include: i) an analysis of the construction of categories in academic literature; ii) an argument either advocating or critiquing scholarship carried out in that vein; and iii) an exploration of its implications for the study of religion. Each chapter is followed by four responses authored by scholars intentionally selected to highlight diverse contexts: subjects, fields, and methods. They extend the orienting essay's conclusions by offering novel analysis vis-a-vis their own scholarly expertise and subject matter. These chapters underscore instances of both congruence and difference to further refine our understanding of possible forms of critique relevant to each category.

This volume presents an archive of remembrances of the person and the contributions of the late Jonathan Z. Smith (1938-2017). Section one collects previously unpublished papers from three separate recent scholarly panels (from the American Academy of Religion, the Society of Biblical Literature, and the North American Association for the Study of Religion), in which a wide variety of scholars reflect on the impact Smith had on their own careers and the field at large. Section two includes revised versions of blog posts, many of which appeared shortly after news of Smith's death, in which scholars, journalists, and onetime students of Smith offer a more intimate and personal look at his legacy. The volume closes with the extended transcripts of seven interviews about Smith carried out with those who either trained or worked with him. Taken together, the volume documents the role Smith's work has played in the modern field while providing a basis for further considering the future direction of the field.

This volume presents an archive of remembrances of the person and the contributions of the late Jonathan Z. Smith (1938-2017). Section one collects previously unpublished papers from three separate recent scholarly panels (from the American Academy of Religion, the Society of Biblical Literature, and the North American Association for the Study of Religion), in which a wide variety of scholars reflect on the impact Smith had on their own careers and the field at large. Section two includes revised versions of blog posts, many of which appeared shortly after news of Smith's death, in which scholars, journalists, and onetime students of Smith offer a more intimate and personal look at his legacy. The volume closes with the extended transcripts of seven interviews about Smith carried out with those who either trained or worked with him. Taken together, the volume documents the role Smith's work has played in the modern field while providing a basis for further considering the future direction of the field.

In his bio-bibliographical essay, J. Z. Smith wrote that he was fond of the expression “when the chips are down” in the sense of all being said and done. With his passing in December 2017, the phrase has gained an additional layer of sad finality—the chips are really down. Scholarship is not poker, however, which means that these chips not only can but in fact should be picked up and circulated.Thinking with J. Z. Smith brings together the contributions of scholars who do exactly that by considering theoretical and methodological issues central to J. Z. Smith’s oeuvre in the context of their own research. Through analyses of Smith’s own work as well as applications of his concerns to new situations, historic periods, and regions, the contributors to this volume test the adequacy and applicability of Smith’s ideas and provide an indirect assessment of his influence and legacy in the field of religious studies.

In his bio-bibliographical essay, J. Z. Smith wrote that he was fond of the expression “when the chips are down” in the sense of all being said and done. With his passing in December 2017, the phrase has gained an additional layer of sad finality—the chips are really down. Scholarship is not poker, however, which means that these chips not only can but in fact should be picked up and circulated.Thinking with J. Z. Smith brings together the contributions of scholars who do exactly that by considering theoretical and methodological issues central to J. Z. Smith’s oeuvre in the context of their own research. Through analyses of Smith’s own work as well as applications of his concerns to new situations, historic periods, and regions, the contributors to this volume test the adequacy and applicability of Smith’s ideas and provide an indirect assessment of his influence and legacy in the field of religious studies.

How is religion depicted in the academic study of religion? How do private donors selectively privilege certain descriptions of religion, and to what ends? Do the practical needs of students align or conflict with the theoretical concerns of scholars? To what extent do answers to these questions reveal shared challenges or fault lines across the field of study?Previous volumes in the NAASR Working Papers series have made critical reflections on key domains such as theory, method, data, and categories. On the Subject of Religion takes a step back to consider syncretically how religion is imagined or invented through several lenses.On the Subject of Religion takes as its inspiration the work of the late Jonathan Z. Smith, who challenged scholars to be mindful of the ways in which they imagine religion and religious data. Building on this crucial insight, this book brings together a range of early-career and established scholars of religion to explore how various domains of society—the classroom, academic literature, public debates, and private fundraising—shape, and are shaped, by the contours of the academic study of religion.

How is religion depicted in the academic study of religion? How do private donors selectively privilege certain descriptions of religion, and to what ends? Do the practical needs of students align or conflict with the theoretical concerns of scholars? To what extent do answers to these questions reveal shared challenges or fault lines across the field of study?Previous volumes in the NAASR Working Papers series have made critical reflections on key domains such as theory, method, data, and categories. On the Subject of Religion takes a step back to consider syncretically how religion is imagined or invented through several lenses.On the Subject of Religion takes as its inspiration the work of the late Jonathan Z. Smith, who challenged scholars to be mindful of the ways in which they imagine religion and religious data. Building on this crucial insight, this book brings together a range of early-career and established scholars of religion to explore how various domains of society—the classroom, academic literature, public debates, and private fundraising—shape, and are shaped, by the contours of the academic study of religion.

Since the beginning of the COVID-19 pandemic, the 2020s have been consistently framed as a time crisis. Rather than take this at face value, asking how religious people may handle a crisis or what religion can offer people who feel they are in crisis, this volume asks what happens when we classify something as a crisis, and what is at stake in linking these "crises" to "religion." Discourses of Crisis and the Study of Religion highlights how these terms and categories, though seemingly self-evident, serve particular social and political ends. After an opening section that explores the deployment of crisis rhetoric in various aspects of higher education, this volume structures the critical approach to the category of crisis through four distinct sections: Language, Lexicon, Locus, and Locution. The section on language examines the various rhetorical and theoretical frameworks for "crisis." The third section, Lexicon, considers the question of method in the study of religion, interrogating the ways in which perceived crises mark shifts in how we do our work. The section on locus takes up the concept of data for religion and crisis, analyzing examples of how the construction of "crisis" can force moments of decision, adaptation, and reaction. Examples compare instances from North America, Brazil, Mexico, and Russia. The final section, Locution, brings together senior scholars to assess recent approaches to "the role of religion in crisis" and offers alternatives to that framework in the field of religious studies. The volume concludes with an epilogue reflecting on how scholars themselves theorize (or choose not to theorize) crises in regard to their own lives. This volume, focusing on discourses of crisis during a time that is constantly mediated as "in crisis," shows us ways of doing religious studies that are up to the challenge of reflecting on the problems, strategies, and political structures through which we construct our social worlds.

Since the beginning of the COVID-19 pandemic, the 2020s have been consistently framed as a time crisis. Rather than take this at face value, asking how religious people may handle a crisis or what religion can offer people who feel they are in crisis, this volume asks what happens when we classify something as a crisis, and what is at stake in linking these "crises" to "religion." Discourses of Crisis and the Study of Religion highlights how these terms and categories, though seemingly self-evident, serve particular social and political ends. After an opening section that explores the deployment of crisis rhetoric in various aspects of higher education, this volume structures the critical approach to the category of crisis through four distinct sections: Language, Lexicon, Locus, and Locution. The section on language examines the various rhetorical and theoretical frameworks for "crisis." The third section, Lexicon, considers the question of method in the study of religion, interrogating the ways in which perceived crises mark shifts in how we do our work. The section on locus takes up the concept of data for religion and crisis, analyzing examples of how the construction of "crisis" can force moments of decision, adaptation, and reaction. Examples compare instances from North America, Brazil, Mexico, and Russia. The final section, Locution, brings together senior scholars to assess recent approaches to "the role of religion in crisis" and offers alternatives to that framework in the field of religious studies. The volume concludes with an epilogue reflecting on how scholars themselves theorize (or choose not to theorize) crises in regard to their own lives. This volume, focusing on discourses of crisis during a time that is constantly mediated as "in crisis," shows us ways of doing religious studies that are up to the challenge of reflecting on the problems, strategies, and political structures through which we construct our social worlds.

Given the continued challenges that face the higher education job market in the Humanities in North America, this multi authored volume offers (i) a critical assessment of the current situation of Humanities doctoral students, early career scholars, and those now working in doctoral degree-granting institutions in the U.S. along with (ii) concrete proposals for a way forward. In turn, these proposals (iii) are the starting point for constructive reflections by faculty now working in leading American doctoral programs. The aim for the volume is therefore to initiate and then move forward a conversation among future, current, and recent graduate students as well as those who train them concerning the content, process, and purpose of acquiring advanced research skills in the early twenty-first century university. For this is a time when most everyone in higher ed. knows that a decreasing few who earn these degrees will ever attain work as tenured faculty members while an ever increasing number will, instead, end up either in perpetually insecure contingent faculty positions or, for a variety of reasons, will opt to seek careers outside academia, where the explicit relevance of their training is, at least at present, uncertain and uncharted. The volume asks what the role of these students' faculty, supervisors, degree programs, and Departments ought to be in helping them-and thereby helping these doctoral programs themselves, along with their affiliated faculty-to excel in an economic, and sometimes political, environment that is often not kind to scholarship in the Humanities.

Given the continued challenges that face the higher education job market in the Humanities in North America, this multi authored volume offers (i) a critical assessment of the current situation of Humanities doctoral students, early career scholars, and those now working in doctoral degree-granting institutions in the U.S. along with (ii) concrete proposals for a way forward. In turn, these proposals (iii) are the starting point for constructive reflections by faculty now working in leading American doctoral programs. The aim for the volume is therefore to initiate and then move forward a conversation among future, current, and recent graduate students as well as those who train them concerning the content, process, and purpose of acquiring advanced research skills in the early twenty-first century university. For this is a time when most everyone in higher ed. knows that a decreasing few who earn these degrees will ever attain work as tenured faculty members while an ever increasing number will, instead, end up either in perpetually insecure contingent faculty positions or, for a variety of reasons, will opt to seek careers outside academia, where the explicit relevance of their training is, at least at present, uncertain and uncharted. The volume asks what the role of these students' faculty, supervisors, degree programs, and Departments ought to be in helping them-and thereby helping these doctoral programs themselves, along with their affiliated faculty-to excel in an economic, and sometimes political, environment that is often not kind to scholarship in the Humanities.