Study of Religion in a Global Context – serie

This volume addresses the means and ends of sacrificial speculation by inviting a selected group of specialists in the fields of philosophy, history of religions, and indology to examine philosophical modes of sacrificial speculation-especially in Ancient India and Greece-and consider the commonalities of their historical raison d'etre. Scholars have long observed, yet without presenting any transcultural grand theory on the matter, that sacrifice seems to end with (or even continue as) philosophy in both Ancient India and Greece. How are we to understand this important transformation that so profoundly changed the way we think of religion (and philosophy as opposed to religion) today? Some of the complex topics inviting closer examination in this regard are the interiorisation of ritual, ascetism and self-sacrifice, sacrifice and cosmogony, the figure of the philosopher-sage, transformations and technologies of the self, analogical reasoning, the philosophy of ritual, vegetarianism, and metempsychosis.

This volume addresses the means and ends of sacrificial speculation by inviting a selected group of specialists in the fields of philosophy, history of religions, and indology to examine philosophical modes of sacrificial speculation-especially in Ancient India and Greece-and consider the commonalities of their historical raison d'etre. Scholars have long observed, yet without presenting any transcultural grand theory on the matter, that sacrifice seems to end with (or even continue as) philosophy in both Ancient India and Greece. How are we to understand this important transformation that so profoundly changed the way we think of religion (and philosophy as opposed to religion) today? Some of the complex topics inviting closer examination in this regard are the interiorisation of ritual, ascetism and self-sacrifice, sacrifice and cosmogony, the figure of the philosopher-sage, transformations and technologies of the self, analogical reasoning, the philosophy of ritual, vegetarianism, and metempsychosis.

This volume revisits the concepts of enchantment and sacralization in light of perspectives which challenge the modern notion that man (alone) is the measure of all things. As Bruno Latour has argued, the battle against superstition entailed shifting power away from God/the gods to humans, thereby disqualifying the agency of all the other objects in the world. Might enchantment and sacralization be understood in other ways than through this battle between almighty gods and almighty humans? Might enchantment be understood to involve processes where power and control are not distributed so clearly and definitely? Like social constructionists, Latour emphasizes that things are constructed; yet, like many other new materialists, such as Jane Bennett, Manuel De Landa and Karen Barad, he emphasizes that this construction is not the result of projecting meaning onto a passive and meaningless world, but a matter of compositional achievements, whereby assemblages of actants co-compose each other and frame, enable and delimit one another's agency. This move recognizes the active and entangled participation of players beyond the humans versus God(s) framework that informed the modernist project. Understanding enchantment and sacralisation as compositionally and relationally constructed does not mean the same as understanding them as constructed by humans alone. What it means is one of the main questions posed in this book. In other words, if enchantment and sacralization are not understood (solely) in terms of projecting anthropocentric meaning onto mute objects, what are some promising alternative approaches - old and new - and what are their implications for how we understand modernity and for method and theory in the study of religion?

This volume revisits the concepts of enchantment and sacralization in light of perspectives which challenge the modern notion that man (alone) is the measure of all things. As Bruno Latour has argued, the battle against superstition entailed shifting power away from God/the gods to humans, thereby disqualifying the agency of all the other objects in the world. Might enchantment and sacralization be understood in other ways than through this battle between almighty gods and almighty humans? Might enchantment be understood to involve processes where power and control are not distributed so clearly and definitely? Like social constructionists, Latour emphasizes that things are constructed; yet, like many other new materialists, such as Jane Bennett, Manuel De Landa and Karen Barad, he emphasizes that this construction is not the result of projecting meaning onto a passive and meaningless world, but a matter of compositional achievements, whereby assemblages of actants co-compose each other and frame, enable and delimit one another's agency. This move recognizes the active and entangled participation of players beyond the humans versus God(s) framework that informed the modernist project. Understanding enchantment and sacralisation as compositionally and relationally constructed does not mean the same as understanding them as constructed by humans alone. What it means is one of the main questions posed in this book. In other words, if enchantment and sacralization are not understood (solely) in terms of projecting anthropocentric meaning onto mute objects, what are some promising alternative approaches - old and new - and what are their implications for how we understand modernity and for method and theory in the study of religion?

Inspired by the historiographical model of "connected histories" (S. Subrahmanyam and S. Gruzinski), the volume examines the intellectual trajectories of remarkable individuals who interacted with religious discourses, doctrines or practices in the 19th and early 20th centuries. The proposed approach of "connected religion" invites to the study of cross-cultural and "translocal" encounters by bringing together documents that represent diverse sides of the story and by reconstructing a narrative from an external standpoint, with analytical potential. Testing the approach through specific cases of interactions between Asia and Europe, the volume explores the little-known stories of both actors such as migrants or expatriates interacting with religious discourses, and of religious leaders producing and propagating beliefs and practices. Without any pretension to exhaustivity, the variety of cases arouses questions that can be addressed to further contexts, such as: the significance of improved travels and communications for the diffusion of religious content across national, cultural and institutional boundaries; the impact of specific individuals, charismatic or not, well-established or subaltern in the reconfiguration of institutional forms of religion; or the role of the South Asian referent in legitimating the propagation of specific religious views.

Inspired by the historiographical model of "connected histories" (S. Subrahmanyam and S. Gruzinski), the volume examines the intellectual trajectories of remarkable individuals who interacted with religious discourses, doctrines or practices in the 19th and early 20th centuries. The proposed approach of "connected religion" invites to the study of cross-cultural and "translocal" encounters by bringing together documents that represent diverse sides of the story and by reconstructing a narrative from an external standpoint, with analytical potential. Testing the approach through specific cases of interactions between Asia and Europe, the volume explores the little-known stories of both actors such as migrants or expatriates interacting with religious discourses, and of religious leaders producing and propagating beliefs and practices. Without any pretension to exhaustivity, the variety of cases arouses questions that can be addressed to further contexts, such as: the significance of improved travels and communications for the diffusion of religious content across national, cultural and institutional boundaries; the impact of specific individuals, charismatic or not, well-established or subaltern in the reconfiguration of institutional forms of religion; or the role of the South Asian referent in legitimating the propagation of specific religious views.

The phenomenology of religion is a branch of religious study that claims to represent the core of the study of religion as an autonomous discipline. First used as a term by the Dutch scholar Chantepie de la Saussaye in 1887, it was developed by Gerdardus van der Leeuw in the 1930s and 40s, became popular in the 1960s and 70s and then subsequently met severe criticism, virtually disappearing by the beginning of the twenty-first century. This volume investigates how the phenomenology of religion was accepted and developed in different national contexts. It consists of interviews with senior scholars, who are experts on the development of the phenomenology of religion in their countries, along with commentary and analysis. It examines the reasons why it disappeared so abruptly in each country and reveals how scholars of religion currently evaluate the phenomenology of religion in their countries.

The phenomenology of religion is a branch of religious study that claims to represent the core of the study of religion as an autonomous discipline. First used as a term by the Dutch scholar Chantepie de la Saussaye in 1887, it was developed by Gerdardus van der Leeuw in the 1930s and 40s, became popular in the 1960s and 70s and then subsequently met severe criticism, virtually disappearing by the beginning of the twenty-first century. This volume investigates how the phenomenology of religion was accepted and developed in different national contexts. It consists of interviews with senior scholars, who are experts on the development of the phenomenology of religion in their countries, along with commentary and analysis. It examines the reasons why it disappeared so abruptly in each country and reveals how scholars of religion currently evaluate the phenomenology of religion in their countries.

Religion is studied from a multitude of approaches and methodologies: history, anthropology, philosophy, sociology, psychology and the academic study of religion. This book differs from most other introductions and handbooks in that it draws on ongoing research to show 'how' researchers approach their topics. The aim is to provide orientation in this multidisciplinary context without attempting to homogenize the field. It is intended for undergraduate students studying religion as well as broader audiences interested in the study of religion. The introduction provides students with an overview of four key issues that are at stake in choosing an approach to studying religion in a multidisciplinary context: 1) the ways scholars conceptualize and delineate 'religion' as an object of study, 2) what theory is and what it is for, 3) at what level of analysis research may take place, and 4) the 'problem of belief' in the study of religion. In the subsequent chapters, each author discusses material from their own research to demonstrate the approach and methodology they apply and what kind of insights these yield. Collectively, the introduction and the individual chapters allow students to orient themselves with regard to the various methodologies and perspectives that may be deployed to formulate and answer their own research questions.

Religion is studied from a multitude of approaches and methodologies: history, anthropology, philosophy, sociology, psychology and the academic study of religion. This book differs from most other introductions and handbooks in that it draws on ongoing research to show 'how' researchers approach their topics. The aim is to provide orientation in this multidisciplinary context without attempting to homogenize the field. It is intended for undergraduate students studying religion as well as broader audiences interested in the study of religion. The introduction provides students with an overview of four key issues that are at stake in choosing an approach to studying religion in a multidisciplinary context: 1) the ways scholars conceptualize and delineate 'religion' as an object of study, 2) what theory is and what it is for, 3) at what level of analysis research may take place, and 4) the 'problem of belief' in the study of religion. In the subsequent chapters, each author discusses material from their own research to demonstrate the approach and methodology they apply and what kind of insights these yield. Collectively, the introduction and the individual chapters allow students to orient themselves with regard to the various methodologies and perspectives that may be deployed to formulate and answer their own research questions.

This book examines the lived experiences of oppression and opportunities encountered by contemporary Tibetan Buddhist nuns living in the People's Republic of China and the Tibetan exile community in India. It investigates how the intersections of the nuns' female gender, their Buddhist religion and their Tibetan nationality on the one hand produce subordination and an unequal distribution of power but, on the other, provide the nuns with opportunities and agency. Depending on the intersection of her status positions, the Tibetan nun can be either disadvantaged or privileged, and sometimes both at the same time. Power structures and relations that disadvantage nuns as women, as religious practitioners, and as Tibetans, are constructed and maintained in different domains of power. In the structural domain, traditional but still dominant institutions - such as the distribution of work, marriage, educational practices and religious institutions - disadvantage Tibetan nuns. In the disciplinary domain of power, the nuns are monitored by traditional culture and the Chinese authorities. The unequal distribution of power in these domains is justified by hegemonic ideas based on religious and cultural beliefs, ideas of religion and modernity, and religion and gender. These domains of power find their expression in the everyday life in the interpersonal sphere. Analysis also reveals that many nuns were highly active in choosing and determining their life course. Monastic life offers Tibetan women freedom from the suffering faced by laywomen. The juncture of their gender, religion and nationality also provides them with agency in their nationalism, which is both visible and more subtle. Monastic life also offers them religious agency as compassionate bodhisattvas, who aim to not only benefit other living beings but also themselves.

This book examines the lived experiences of oppression and opportunities encountered by contemporary Tibetan Buddhist nuns living in the People's Republic of China and the Tibetan exile community in India. It investigates how the intersections of the nuns' female gender, their Buddhist religion and their Tibetan nationality on the one hand produce subordination and an unequal distribution of power but, on the other, provide the nuns with opportunities and agency. Depending on the intersection of her status positions, the Tibetan nun can be either disadvantaged or privileged, and sometimes both at the same time. Power structures and relations that disadvantage nuns as women, as religious practitioners, and as Tibetans, are constructed and maintained in different domains of power. In the structural domain, traditional but still dominant institutions - such as the distribution of work, marriage, educational practices and religious institutions - disadvantage Tibetan nuns. In the disciplinary domain of power, the nuns are monitored by traditional culture and the Chinese authorities. The unequal distribution of power in these domains is justified by hegemonic ideas based on religious and cultural beliefs, ideas of religion and modernity, and religion and gender. These domains of power find their expression in the everyday life in the interpersonal sphere. Analysis also reveals that many nuns were highly active in choosing and determining their life course. Monastic life offers Tibetan women freedom from the suffering faced by laywomen. The juncture of their gender, religion and nationality also provides them with agency in their nationalism, which is both visible and more subtle. Monastic life also offers them religious agency as compassionate bodhisattvas, who aim to not only benefit other living beings but also themselves.

This volume investigates contemporary bodily practices as a mode of transmitting and receiving South Asian religious and spiritual traditions. The collection’s essays explore processes of adoption and adaptation, and the ways in which somatic religious practices are transplanted into new contexts, acquiring new meanings and generating dynamics of their own. Using the concept of “embodied reception” as a heuristic, the contributions address the dialectic between inscribing knowledge on practitioners’ bodies and opening new avenues for meaning-making through bodily experiences.The collection assembles a range of empirical cases: contemplative bodily techniques such as postural yoga, mindfulness, and meditation; ritual practices in modern advaitic satsang; South Indian martial art; tantric goddess veneration; contemporary Sāṃkhyayoga practices. The empirical studies span devotional communities, yoga institutions, New Age milieus, and secularized contexts, providing a rich tapestry of contemporary embodied reception in and outside South Asia. Assembling research on embodied forms of reception both in South Asia and in Western countries, the volume advocates for paying close attention to entangled histories of knowledge. Grounded in this empirical outlook, the volume also speaks to theoretical and methodological debates on travelling bodily practices. The contributions suggest theoretical and methodological frameworks ranging from aesthetics of religion to sociology of knowledge, from ethnographical to cognitive approaches.

This volume investigates contemporary bodily practices as a mode of transmitting and receiving South Asian religious and spiritual traditions. The collection’s essays explore processes of adoption and adaptation, and the ways in which somatic religious practices are transplanted into new contexts, acquiring new meanings and generating dynamics of their own. Using the concept of “embodied reception” as a heuristic, the contributions address the dialectic between inscribing knowledge on practitioners’ bodies and opening new avenues for meaning-making through bodily experiences.The collection assembles a range of empirical cases: contemplative bodily techniques such as postural yoga, mindfulness, and meditation; ritual practices in modern advaitic satsang; South Indian martial art; tantric goddess veneration; contemporary Sāṃkhyayoga practices. The empirical studies span devotional communities, yoga institutions, New Age milieus, and secularized contexts, providing a rich tapestry of contemporary embodied reception in and outside South Asia. Assembling research on embodied forms of reception both in South Asia and in Western countries, the volume advocates for paying close attention to entangled histories of knowledge. Grounded in this empirical outlook, the volume also speaks to theoretical and methodological debates on travelling bodily practices. The contributions suggest theoretical and methodological frameworks ranging from aesthetics of religion to sociology of knowledge, from ethnographical to cognitive approaches.

How should researchers navigate in a global landscape of religious and secular worldviews? This volume contributes with an interdisciplinary perspective to the study of contemporary religion in a cross-cultural or global perspective. The chapters in the volume highlight quite different themes – from translation to sexuality and secularity, critically dismantling conceptions of e.g., the “sacred individual”, “Eastern religions” and multiple belongings. Yet, they are united in their search for signs that help us contest categorical cultural, religious, and secular boundaries, methodologically, theoretically, and epistemologically. The debate on universalism vs. particularism can simply not be put aside and hence, the implications of this dichotomy needs to be further investigated. The volume explores current challenges pertinent to crosscultural research on religion in today’s world. It reflects important aspects of global cultural and religious diversity. All articles stem from the international research project “Young Adults and Religion in a Global Perspective”. The project implemented a mixed methods study in twelve different countries across the world. The chapters univocally stress the importance of using a sensitive analytical toolbox when investigating values and worldviews in an increasingly interconnected world. Nevertheless, such sensitivity needs to entail a capacity to move across boundaries and positions, giving voice to novel existential positions that do not fit within the traditional patterns of set religious and secular boundaries.

How should researchers navigate in a global landscape of religious and secular worldviews? This volume contributes with an interdisciplinary perspective to the study of contemporary religion in a cross-cultural or global perspective. The chapters in the volume highlight quite different themes – from translation to sexuality and secularity, critically dismantling conceptions of e.g., the “sacred individual”, “Eastern religions” and multiple belongings. Yet, they are united in their search for signs that help us contest categorical cultural, religious, and secular boundaries, methodologically, theoretically, and epistemologically. The debate on universalism vs. particularism can simply not be put aside and hence, the implications of this dichotomy needs to be further investigated. The volume explores current challenges pertinent to crosscultural research on religion in today’s world. It reflects important aspects of global cultural and religious diversity. All articles stem from the international research project “Young Adults and Religion in a Global Perspective”. The project implemented a mixed methods study in twelve different countries across the world. The chapters univocally stress the importance of using a sensitive analytical toolbox when investigating values and worldviews in an increasingly interconnected world. Nevertheless, such sensitivity needs to entail a capacity to move across boundaries and positions, giving voice to novel existential positions that do not fit within the traditional patterns of set religious and secular boundaries.

This volume emerges from the dynamic IAHR Special Conference held in Tokyo, December 2023, where scholars engaged in vigorous debate on the role of scientific objectivity in the study of religions. The debate featured two distinct perspectives: one advocating for the preservation of scientific neutrality, free from religious or political agendas, and the other promoting the integration of social relevance and addressing societal issues. This volume delves into the complexities of these discussions, exploring regional biases, the definition and articulation of “science,” and the balance between objectivity and cultural-historical perspectives. It aims to expand on the presentations and discussions from the conference, adding insights into the historical context of this debate, the role of science in the study of religions, and the need for an updated understanding of science within the IAHR.Readers are invited to contemplate the nuanced relationship between science and the study of religions, especially in a global context. This volume questions whether scholars of religion are merely reiterating past discussions without significant progress since the IAHR’s establishment, or if they are now equipped to address these issues with more sophisticated arguments and vocabularies, acknowledging the complexity of these debates. The need for such in-depth discussion among international scholars has increased in recent years, not only because of the ongoing debate on decolonization but also in light of the changing social climate, including wars and other political crises