Podcasts about in religion

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/secularism

It is an intuitive truth that religious beliefs are different from ordinary factual beliefs. We understand that a belief in God or the sacredness of scripture is not the same as believing that the sun will rise again tomorrow or that flipping the switch will turn on the light.  In Religion as Make Believe: A Theory of Belief, Imagination, and Group Identity (Harvard UP, 2023), Neil Van Leeuwen draws on psychological, linguistic, and anthropological evidence to show that psychological mechanisms underlying religious beliefs function like those that enable imaginative play.  When someone pretends, they navigate the world on two levels simultaneously, or as Van Leeuwen describes it, by consulting two maps. The first map is that of factual, mundane reality. The second is a map of the imagined world. This second map is then superimposed on top of the first to create a multi-layered cognitive experience that is consistent with both factual and imaginary understandings.  With this model in mind, we can understand religious belief, which Van Leeuwen terms religious "credence", as a form of make-believe that people use to define their group identity and express values they hold as sacred. Religious communities create a religious-credence map which sits on top of their factual-belief map, creating an experience where ordinary objects and events are rich with sacred and supernatural significance.  Recognizing that our minds process factual and religious beliefs in fundamentally different ways allows us to gain deeper understanding of the complex individual and group psychology of religious faith. Author recommended reading: The WEIRDEST People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich. Mentioned resources:  Lecture 'But... But... But... Extremists!' by Neil van Leeuwen Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists by Scott Atran Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Greg Bryan contrasts religion and the gospel from Luke chapters 17 through 20. In religion, prayer is a duty.In the gospel, prayer is a privilege!In religion, prayer is impersonal and ritual in nature but in the gospel, prayer is personal, and relationship based.  Those who follow Jesus have a proper view of God.  He's a tender-hearted, loving father.  But those who get stuck in religion often have a wrong view of God.In RELIGION:prayers are self-centered.  The Pharisee had an "I" disease.prayers reflect spiritual pride.we repent and pray less and less.we seek to justify ourselves.In the GOSPEL:prayers are God-centered "God, have mercy on me, the sinner."prayers reflect humble dependence on Godwe repent more and more (because we have a growing awareness of God's holiness and our sinfulness.)we seek to be justified by Christ alone.Rich Young Ruler--esteemed by others--Jesus never mentioned his name (was defined by his riches)--unwilling to let go of his riches (high value on temporal things)--went away sadZacchaeus--looked down on by others--Jesus called him by his name--willing to let go of his riches (higher value on eternal things)--went away filled with joy

Greg Bryan teaches the difference between religion and the gospel of Jesus in Luke chapter 18.In religion, prayer is a duty.In the gospel, prayer is a privilege!In religion, prayer is impersonal and ritual in nature but in the gospel, prayer is personal, and relationship based.  Those who follow Jesus have a proper view of God.  He's a tender-hearted, loving father.  But those who get stuck in religion often have a wrong view of God.In RELIGION:prayers are self-centered.  The Pharisee had an "I" disease.prayers reflect spiritual pride.we repent and pray less and less.we seek to justify ourselves.In the GOSPEL:prayers are God-centered "God, have mercy on me, the sinner."prayers reflect humble dependence on Godwe repent more and more (because we have a growing awareness of God's holiness and our sinfulness.)we seek to be justified by Christ alone.Rich Young Ruler--esteemed by others--Jesus never mentioned his name (was defined by his riches)--unwilling to let go of his riches (high value on temporal things)--went away sadZacchaeus--looked down on by others--Jesus called him by his name--willing to let go of his riches (higher value on eternal things)--went away filled with joy

Greg Bryan teaches the difference between religion and the gospel from Luke chapters 17 and 18.In religion, prayer is a duty.In the gospel, prayer is a privilege!In religion, prayer is impersonal and ritual in nature but in the gospel, prayer is personal, and relationship based.  Those who follow Jesus have a proper view of God.  He's a tender-hearted, loving father.  But those who get stuck in religion often have a wrong view of God.In RELIGION:prayers are self-centered.  The Pharisee had an "I" disease.prayers reflect spiritual pride.we repent and pray less and less.we seek to justify ourselves.In the GOSPEL:prayers are God-centered "God, have mercy on me, the sinner."prayers reflect humble dependence on Godwe repent more and more (because we have a growing awareness of God's holiness and our sinfulness.)we seek to be justified by Christ alone.Rich Young Ruler--esteemed by others--Jesus never mentioned his name (was defined by his riches)--unwilling to let go of his riches (high value on temporal things)--went away sadZacchaeus--looked down on by others--Jesus called him by his name--willing to let go of his riches (higher value on eternal things)--went away filled with joy

Wohnst Du noch oder lebst Du schon? – Der Werbespruch eines Möbelkonzerns bringt es auf den Punkt: Wohnen ist für viele längst mehr, als nur ein Dach über dem Kopf zu haben. In Religion und Welt spezial beschäftigt sich Sarah Sassou mit Tiny Häusern.

Wasser ist die Grundlage unserer Welt. In Religion und Kirche steht es für das Leben und die Taufe. Es prägt unseren Alltag und das Klima. Es bedeutet Faszination, Rettung und Gefahr. Wasser für Gott und die Welt - im WDR Lebenszeichen. Von Ulrich Land.

How did the colonization of Goa in the sixteenth and seventeenth centuries take place? How was it related to projects for the conversion of Goan colonial subjects to Catholicism?  In Religion and Empire in Portuguese India: Conversion, Resistance, and the Making of Goa (SUNY Press, 2022), Ângela Barreto Xavier examines these questions through a reading of the relevant secular and missionary archives and texts. She shows how the twin drives of conversion and colonization in Portuguese India resulted in a variety of outcomes, ranging from negotiation to passive resistance to moments of extreme violence. Focusing on the rural hinterlands rather than the city of Goa itself, Barreto Xavier shows how Goan actors were able to seize hold of complex cultural resources in order to further their own projects and narrate their own myths and histories. In the process, she argues, Portuguese Goa emerged as a space with a specific identity that was a result of these contestations and interactions. The book de-essentializes the categories of colonizer and colonized, making visible instead their inner-group diversity of interests, their different modes of identification, and the specificity of local dynamics in their interactions and exchanges--in other words, the several threads that wove the fabric of colonial life. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

How did the colonization of Goa in the sixteenth and seventeenth centuries take place? How was it related to projects for the conversion of Goan colonial subjects to Catholicism?  In Religion and Empire in Portuguese India: Conversion, Resistance, and the Making of Goa (SUNY Press, 2022), Ângela Barreto Xavier examines these questions through a reading of the relevant secular and missionary archives and texts. She shows how the twin drives of conversion and colonization in Portuguese India resulted in a variety of outcomes, ranging from negotiation to passive resistance to moments of extreme violence. Focusing on the rural hinterlands rather than the city of Goa itself, Barreto Xavier shows how Goan actors were able to seize hold of complex cultural resources in order to further their own projects and narrate their own myths and histories. In the process, she argues, Portuguese Goa emerged as a space with a specific identity that was a result of these contestations and interactions. The book de-essentializes the categories of colonizer and colonized, making visible instead their inner-group diversity of interests, their different modes of identification, and the specificity of local dynamics in their interactions and exchanges--in other words, the several threads that wove the fabric of colonial life. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

How did the colonization of Goa in the sixteenth and seventeenth centuries take place? How was it related to projects for the conversion of Goan colonial subjects to Catholicism?  In Religion and Empire in Portuguese India: Conversion, Resistance, and the Making of Goa (SUNY Press, 2022), Ângela Barreto Xavier examines these questions through a reading of the relevant secular and missionary archives and texts. She shows how the twin drives of conversion and colonization in Portuguese India resulted in a variety of outcomes, ranging from negotiation to passive resistance to moments of extreme violence. Focusing on the rural hinterlands rather than the city of Goa itself, Barreto Xavier shows how Goan actors were able to seize hold of complex cultural resources in order to further their own projects and narrate their own myths and histories. In the process, she argues, Portuguese Goa emerged as a space with a specific identity that was a result of these contestations and interactions. The book de-essentializes the categories of colonizer and colonized, making visible instead their inner-group diversity of interests, their different modes of identification, and the specificity of local dynamics in their interactions and exchanges--in other words, the several threads that wove the fabric of colonial life. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

How did the colonization of Goa in the sixteenth and seventeenth centuries take place? How was it related to projects for the conversion of Goan colonial subjects to Catholicism?  In Religion and Empire in Portuguese India: Conversion, Resistance, and the Making of Goa (SUNY Press, 2022), Ângela Barreto Xavier examines these questions through a reading of the relevant secular and missionary archives and texts. She shows how the twin drives of conversion and colonization in Portuguese India resulted in a variety of outcomes, ranging from negotiation to passive resistance to moments of extreme violence. Focusing on the rural hinterlands rather than the city of Goa itself, Barreto Xavier shows how Goan actors were able to seize hold of complex cultural resources in order to further their own projects and narrate their own myths and histories. In the process, she argues, Portuguese Goa emerged as a space with a specific identity that was a result of these contestations and interactions. The book de-essentializes the categories of colonizer and colonized, making visible instead their inner-group diversity of interests, their different modes of identification, and the specificity of local dynamics in their interactions and exchanges--in other words, the several threads that wove the fabric of colonial life. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Die meisten tun es im Verborgenen: Wir sprechen mit uns selbst. Der innere Monolog kann klären, wie es uns grade geht. In Religion und Wissenschaft, in Kunst und Kultur. Das Selbstgespräch ist nicht nur immer da, es ist sogar existentiell vonnöten. Autorin: Andi Ueding Von Andi Ueding.

In Religion of Sports' latest podcast series, Host Iggy Monda takes listeners inside America's locker rooms and field houses to explore hazing in high school sports today. Through deeply personal stories of kids who have hazed, parents who have fought for accountability, coaches who are scared of what their players do when they're not looking, and people who have hazed others, he ultimately asks why hazing is so ingrained in American culture – and what it says about us. Find and follow ROS Presents: Roughhousing for the full series.

In Religion of Sports' latest podcast series, Host Iggy Monda takes listeners inside America's locker rooms and field houses to explore hazing in high school sports today. Through deeply personal stories of kids who have hazed, parents who have fought for accountability, coaches who are scared of what their players do when they're not looking, and people who have hazed others, he ultimately asks why hazing is so ingrained in American culture – and what it says about us. Follow ROS Presents: Roughhousing for the full series. CONTENT WARNING: episode contains descriptions of violence and violent ideation.

In Religion of Sports' latest podcast series, Host Iggy Monda takes listeners inside America's locker rooms and field houses to explore hazing in high school sports today. Through deeply personal stories of kids who have hazed, parents who have fought for accountability, coaches who are scared of what their players do when they're not looking, and people who have hazed others, he ultimately asks why hazing is so ingrained in American culture – and what it says about us. Find and follow ROS Presents: Roughhousing for the full series.

In this episode, we finally explore the vast and important religious tradition of ancient Mesopotamia!Sources/Suggested Reading:Bottéro, Jean (2004). "Religion in Ancient Mesopotamia". Translated by Teresa Lavender Fagan. University of Chicago Press.Michalowski, Piotr (2012). "The Mortal Kings of Ur: Short Century of Divine Rule in Ancient Mesopotamia". In Religion and Power: Divine Kingship in the Ancient World and Beyond (ed. Nicole Brisch). Chicago: The Oriental Institute.Tzvi Abusch, I. (2020). "Mesopotamian Religion". In Essays on Babylonian and Biblical Literature and Religion, Vol. 65: 5-23. Brill. Van De Mieroop, Marc (2015). A History of the Ancient Near East, ca. 3000-323 BC. Wiley-Blackwell.#Sumeria #Mesopotamia #Religion Hosted on Acast. See acast.com/privacy for more information.

In Religion versus Science, Where Both Sides Go Wrong in the Great Evolution Debate author Ron Frost points out that, though the scientific facts of evolution are incontrovertible, many scientists err in using those facts to imply that evolution proves there is no spiritual dimension to life. Creationists and advocates of Intelligent Design err when they attack the facts of evolution, rather than the materialistic lens through which they facts are viewed. After having established this, Frost then shows how, if one assumes that the world is imbued by a spiritual presence, the existing facts can assembled into a theory of evolution that is compatible with most religions.******************************************************************To listen to all our XZBN shows, with our compliments go to: https://www.spreaker.com/user/xzoneradiotv*** AND NOW ***The ‘X' Zone TV Channel on SimulTV - www.simultv.comThe ‘X' Chronicles Newspaper - www.xchroniclesnewpaper.com

This episode is one that leans heavily on the academic side. Here we talk about the effects that religion and migration have on each other.Sources/Further Reading:Levitt, Peggy (2009). "God Needs No Passport: Immigrants and the Changing American Landscape". The New Press.Frederiks, Martha (2014). "Religion, Migration & Identity: A conceptual and theoretical exploration". In "Religion, Migration & Identity: A conceptual and theoretical exploration". Edited by Martha Frederiks & Dorottya Nagy. Brill.#Religion #Migration #Immigration Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Leistungskurse in Mathematik oder Englisch sind gängig. In Religion seltener. Doch alle sind nützlich fürs Leben. Denn es kommt drauf an, die Welt auf unterschiedlichen Wegen zu erschließen.

Manichaeism is an ancient religion that is relatively unknown. In this episode, I give you everything you need to know as a introduction to this fascinating faith.Sources/Further Reading:Lieu, Samuel N. (1993). "Manichaeism in Mesopotamia and the Roman East: 118 (Religions in the Graeco-Roman World)". Brill.Lieu, Samuel N. (1998). "Manichaeism in Central Asia and China: Collected Studies (Nag Hammadi and Manichaean Studies)". Brill.Magnusson, Jörgen (2013). "Mat och manikeism". In "Religion och Mat", Edited by Lena Roos & Leif Nordenstorm. Natan Söderblom-sällskapet. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

In Religion versus Science, Where Both Sides Go Wrong in the Great Evolution Debate author Ron Frost points out that, though the scientific facts of evolution are incontrovertible, many scientists err in using those facts to imply that evolution proves there is no spiritual dimension to life. Creationists and advocates of Intelligent Design err when they attack the facts of evolution, rather than the materialistic lens through which they facts are viewed. After having established this, Frost then shows how, if one assumes that the world is imbued by a spiritual presence, the existing facts can assembled into a theory of evolution that is compatible with most religions.******************************************************************To listen to all our XZBN shows, with our compliments go to: https://www.spreaker.com/user/xzoneradiotv*** AND NOW ***The ‘X' Zone TV Channel on SimulTV - www.simultv.comThe ‘X' Chronicles Newspaper - www.xchroniclesnewpaper.com

In Religion versus Science, Where Both Sides Go Wrong in the Great Evolution Debate author Ron Frost points out that, though the scientific facts of evolution are incontrovertible, many scientists err in using those facts to imply that evolution proves there is no spiritual dimension to life. Creationists and advocates of Intelligent Design err when they attack the facts of evolution, rather than the materialistic lens through which they facts are viewed. After having established this, Frost then shows how, if one assumes that the world is imbued by a spiritual presence, the existing facts can assembled into a theory of evolution that is compatible with most religions. ****************************************************************** To listen to all our XZBN shows, with our compliments go to: https://www.spreaker.com/user/xzoneradiotv *** AND NOW *** The ‘X' Zone TV Channel on SimulTV - www.simultv.com The ‘X' Chronicles Newspaper - www.xchroniclesnewpaper.com

In Religion versus Science, Where Both Sides Go Wrong in the Great Evolution Debate author Ron Frost points out that, though the scientific facts of evolution are incontrovertible, many scientists err in using those facts to imply that evolution proves there is no spiritual dimension to life. Creationists and advocates of Intelligent Design err when they attack the facts of evolution, rather than the materialistic lens through which they facts are viewed. After having established this, Frost then shows how, if one assumes that the world is imbued by a spiritual presence, the existing facts can assembled into a theory of evolution that is compatible with most religions. ****************************************************************** To listen to all our XZBN shows, with our compliments go to: https://www.spreaker.com/user/xzoneradiotv *** AND NOW *** The ‘X' Zone TV Channel on SimulTV - www.simultv.com The ‘X' Chronicles Newspaper - www.xchroniclesnewpaper.com

In this month's episode of WDU Pastor Matt and Rabbi Abram look at ritual. In Religion 101 they talk about the value of ritual in their faith communities. In Stray Dogma they discuss the problematic parts of ritual. In Pop Theology Rabbi Abram shows Pastor Matt how powerful ritual can be in a non-religious context with the infertility community

Though the current political climate might lead one to suspect that religion and medicine make for uncomfortable bedfellows, the two institutions have a long history of alliance. From religious healers and religious hospitals to religiously informed bioethics and research studies on the impact of religious and spiritual beliefs on physical and mental well-being, religion and medicine have encountered one another from antiquity through the present day. In Religion and Medicine: A History of the Encounter Between Humanity's Two Greatest Institutions (Oxford University Press, 2020), Dr. Jeff Levin outlines this longstanding history and the multifaceted interconnections between these two institutions. The first book to cover the full breadth of this subject, it documents religion-medicine alliances across religious traditions, throughout the world, and over the course of history. Levin summarizes a wide range of material in the most comprehensive introduction to this emerging field of scholarship to date. Jeff Levin holds a distinguished chair at Baylor University, where he is university professor of epidemiology and population health, professor of medical humanities, and director of the program on religion and population health at the Institute for the Studies of Religion. Lindsey Jackson is a PhD student at Concordia University in Montreal, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though the current political climate might lead one to suspect that religion and medicine make for uncomfortable bedfellows, the two institutions have a long history of alliance. From religious healers and religious hospitals to religiously informed bioethics and research studies on the impact of religious and spiritual beliefs on physical and mental well-being, religion and medicine have encountered one another from antiquity through the present day. In Religion and Medicine: A History of the Encounter Between Humanity’s Two Greatest Institutions (Oxford University Press, 2020), Dr. Jeff Levin outlines this longstanding history and the multifaceted interconnections between these two institutions. The first book to cover the full breadth of this subject, it documents religion-medicine alliances across religious traditions, throughout the world, and over the course of history. Levin summarizes a wide range of material in the most comprehensive introduction to this emerging field of scholarship to date. Jeff Levin holds a distinguished chair at Baylor University, where he is university professor of epidemiology and population health, professor of medical humanities, and director of the program on religion and population health at the Institute for the Studies of Religion. Lindsey Jackson is a PhD student at Concordia University in Montreal, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though the current political climate might lead one to suspect that religion and medicine make for uncomfortable bedfellows, the two institutions have a long history of alliance. From religious healers and religious hospitals to religiously informed bioethics and research studies on the impact of religious and spiritual beliefs on physical and mental well-being, religion and medicine have encountered one another from antiquity through the present day. In Religion and Medicine: A History of the Encounter Between Humanity’s Two Greatest Institutions (Oxford University Press, 2020), Dr. Jeff Levin outlines this longstanding history and the multifaceted interconnections between these two institutions. The first book to cover the full breadth of this subject, it documents religion-medicine alliances across religious traditions, throughout the world, and over the course of history. Levin summarizes a wide range of material in the most comprehensive introduction to this emerging field of scholarship to date. Jeff Levin holds a distinguished chair at Baylor University, where he is university professor of epidemiology and population health, professor of medical humanities, and director of the program on religion and population health at the Institute for the Studies of Religion. Lindsey Jackson is a PhD student at Concordia University in Montreal, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though the current political climate might lead one to suspect that religion and medicine make for uncomfortable bedfellows, the two institutions have a long history of alliance. From religious healers and religious hospitals to religiously informed bioethics and research studies on the impact of religious and spiritual beliefs on physical and mental well-being, religion and medicine have encountered one another from antiquity through the present day. In Religion and Medicine: A History of the Encounter Between Humanity’s Two Greatest Institutions (Oxford University Press, 2020), Dr. Jeff Levin outlines this longstanding history and the multifaceted interconnections between these two institutions. The first book to cover the full breadth of this subject, it documents religion-medicine alliances across religious traditions, throughout the world, and over the course of history. Levin summarizes a wide range of material in the most comprehensive introduction to this emerging field of scholarship to date. Jeff Levin holds a distinguished chair at Baylor University, where he is university professor of epidemiology and population health, professor of medical humanities, and director of the program on religion and population health at the Institute for the Studies of Religion. Lindsey Jackson is a PhD student at Concordia University in Montreal, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though the current political climate might lead one to suspect that religion and medicine make for uncomfortable bedfellows, the two institutions have a long history of alliance. From religious healers and religious hospitals to religiously informed bioethics and research studies on the impact of religious and spiritual beliefs on physical and mental well-being, religion and medicine have encountered one another from antiquity through the present day. In Religion and Medicine: A History of the Encounter Between Humanity's Two Greatest Institutions (Oxford University Press, 2020), Dr. Jeff Levin outlines this longstanding history and the multifaceted interconnections between these two institutions. The first book to cover the full breadth of this subject, it documents religion-medicine alliances across religious traditions, throughout the world, and over the course of history. Levin summarizes a wide range of material in the most comprehensive introduction to this emerging field of scholarship to date. Jeff Levin holds a distinguished chair at Baylor University, where he is university professor of epidemiology and population health, professor of medical humanities, and director of the program on religion and population health at the Institute for the Studies of Religion. Lindsey Jackson is a PhD student at Concordia University in Montreal, Canada.

GROW.   Greatness Reached over Oppression through WisdomAfrican Spirituality is beautiful.  It is not evil, black, dark, ominous threatening; it is none of that.   It is a journey like no other; an awakening and a rebirth if you will.  Do not confuse getting in touch with your spirituality as the same as religion.   In Religion you are bound by laws of that religion,  however, with spirituality you are bound by the laws of your heart.

Viele wissen es ja, ich bin Berufsschulpfarrer, ich liebe meinen Beruf und ein Grund dafür ist, dass wir in unseren Klassen die ganze bunte Mischung unserer Gesellschaft haben. In Religion können sich die Schülerinnen und Schüler gegenseitig Fragen stellen und hinter die Geschichten der Unterschiede schauen und feststellen - wir sind unterschiedlich aber gleichwertig. Selten gibt es Texte wie in diesem Song, der die Gefühle der Klassen so auf den Punkt bringt wie hier – daher auch ein Podcast mit ganz vielen Leuten aus unserer Schule: Kim, Lucio, Nikita, Kevin, Tyron, Tuncer, Nihan, Simone, Annabelle Guck mein Land: Welt, meine Nation: Mensch Was verändert sich, wenn du meine Religion kennst? Du bist immer auf der Suche nach Kriterien Die irgendwie bestätigen, dass wir beide uns nicht ähnlich sind Nur, weil ich nicht schon immer hier aus deiner Gegend bin Heißt es lange nicht, ich wäre sowas, wie ein Alien Es ist total wichtig: Als Mensch wahrgenommen zu werden, nicht als Vertreterin oder Vertreter von irgendeinem Volk, wo dann sofort Filme ablaufen. In meinem Inneren wär' ich immer der selbe Mann Immer zur Stelle, wenn ich irgendwie helfen kann So heißt es in dem Song und genau darauf kommt es an, sich zu unterstützen bei dem Weg durch das Leben und sich nicht gegenseitig die Beine wegtreten. Hört euch den Song an! Foto: © Robert Maschke Homepage: https://7tage1song.de Instagram: https://www.instagram.com/7tage1song/ Facebook: https://www.facebook.com/pg/7tage1song/ Kontakt: post@7tage1song.de Link zum Song: https://songwhip.com/kianush/wer-du-bist Spotify Playlist: https://open.spotify.com/playlist/0M5tOXTC0lM8RVycUBQnjy?si=idKC-CFaRp2ZD992gvWvsQ

No Other: The Story of Jonah Praying In the Belly of the Beast. Jonah 1:17 - 2:10 1. Because the Lord is God, there is no other god, hence there is no other, when it comes to people. 2. Death swallowed Jonah, and the Lord had death spit Jonah out alive. 3. Death swallowed Jonah, and the Lord had death spit Jonah out alive. Death swallowed Jesus, and the Lord spit death out dead. 4. In Religion and spirituality, vows and sacrifices lead to "salvation." With the Gospel, salvation leads to vows and sacrifices.. 5. Grace leads to faith and obedience. So your faith and obedience flow out of grace.

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith's modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion.

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith’s modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith’s modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith’s modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith’s modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith’s modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

When did religion begin in South Asia? Many would argue that it was not until the colonial encounter that South Asians began to understand themselves as religious. In Religion, Science, and Empire: Classifying Hinduism and Islam in British India (Oxford University Press, 2012), Peter Gottschalk, Professor of Religion at Wesleyan University, outlines the contingent and mutual coalescence of science and religion as they were cultivated within the structures of empire. He demonstrates how the categories of Hindu and Muslim were constructed and applied to the residents of the Chainpur nexus of villages by the British despite the fact that these identities were not always how South Asians described themselves. Throughout this study we are made aware of the consequences of comparison and classification in the study of religion. Gottschalk engages Jonathan Z. Smith’s modes of comparison demonstrating that seemingly neutral categories serve ideological purposes and forms of knowledge are not arbitrary in order. Here, we observe this work through imperial forms of knowledge production in South Asia, including the roles of cartographers, statisticians, artists, ethnographers, and photographers. In the end we witness the social consequences of British scientism and its effects on the construction of the category of religion in South Asia. In our conversation we discuss mapmaking, travel writing, Christian theology, the authority of positioning, the census, folklore studies, ethnographies, royal societies, museums, indigenous identifications, and theories for the study of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

The relationship between music and religion is a site of increasing interest to scholars within Religious Studies. Monica Miller, Assistant Professor of Religion and Africana Studies at Lehigh University, explores the social processes and human activity related to Hip Hop music and its accompanying cultural expressions. In Religion and Hip Hop (Routledge, 2012) she introduces us to the various methods that have been used to examine Hip Hop culture and the descriptive terrain of previous scholarship. What is possibly the most laudable aspect of Miller's efforts are her continued and repeated explorations into the purposes, effects, and operations of theory and method in the study of religion. In this regard, she does not perform a theological or religious analysis of music or lyrics as a search for meaning but rather examines the material productions of Hip Hop culture and the manufactured zones of significance within various discourses. Miller looks at the public context of Hip Hop culture and its relationship to larger social pathologies, the religious rhetoric and style of Hip-Hop knowledge productions or books written by Hip Hop artists, and a visual ethnography of the dance culture of Krumping where the body is examined as a site of significance through aesthetics, style, taste, and dispositions. Very often these interrogations challenge the category of religion in new ways and leave us asking what counts as religion and what is left out. Altogether, Miller does a lot in this book, much of which we did not get to discuss in detail. In our conversation we discussed authorial authority, social constructionism, youth religious participation, the Black Church, KRS One, morality, intentionality and habitus, complex subjectivity, postmodernism, classification, and many other interesting things. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

The relationship between music and religion is a site of increasing interest to scholars within Religious Studies. Monica Miller, Assistant Professor of Religion and Africana Studies at Lehigh University, explores the social processes and human activity related to Hip Hop music and its accompanying cultural expressions. In Religion and Hip Hop (Routledge, 2012) she introduces us to the various methods that have been used to examine Hip Hop culture and the descriptive terrain of previous scholarship. What is possibly the most laudable aspect of Miller’s efforts are her continued and repeated explorations into the purposes, effects, and operations of theory and method in the study of religion. In this regard, she does not perform a theological or religious analysis of music or lyrics as a search for meaning but rather examines the material productions of Hip Hop culture and the manufactured zones of significance within various discourses. Miller looks at the public context of Hip Hop culture and its relationship to larger social pathologies, the religious rhetoric and style of Hip-Hop knowledge productions or books written by Hip Hop artists, and a visual ethnography of the dance culture of Krumping where the body is examined as a site of significance through aesthetics, style, taste, and dispositions. Very often these interrogations challenge the category of religion in new ways and leave us asking what counts as religion and what is left out. Altogether, Miller does a lot in this book, much of which we did not get to discuss in detail. In our conversation we discussed authorial authority, social constructionism, youth religious participation, the Black Church, KRS One, morality, intentionality and habitus, complex subjectivity, postmodernism, classification, and many other interesting things. Learn more about your ad choices. Visit megaphone.fm/adchoices

The relationship between music and religion is a site of increasing interest to scholars within Religious Studies. Monica Miller, Assistant Professor of Religion and Africana Studies at Lehigh University, explores the social processes and human activity related to Hip Hop music and its accompanying cultural expressions. In Religion and Hip Hop (Routledge, 2012) she introduces us to the various methods that have been used to examine Hip Hop culture and the descriptive terrain of previous scholarship. What is possibly the most laudable aspect of Miller’s efforts are her continued and repeated explorations into the purposes, effects, and operations of theory and method in the study of religion. In this regard, she does not perform a theological or religious analysis of music or lyrics as a search for meaning but rather examines the material productions of Hip Hop culture and the manufactured zones of significance within various discourses. Miller looks at the public context of Hip Hop culture and its relationship to larger social pathologies, the religious rhetoric and style of Hip-Hop knowledge productions or books written by Hip Hop artists, and a visual ethnography of the dance culture of Krumping where the body is examined as a site of significance through aesthetics, style, taste, and dispositions. Very often these interrogations challenge the category of religion in new ways and leave us asking what counts as religion and what is left out. Altogether, Miller does a lot in this book, much of which we did not get to discuss in detail. In our conversation we discussed authorial authority, social constructionism, youth religious participation, the Black Church, KRS One, morality, intentionality and habitus, complex subjectivity, postmodernism, classification, and many other interesting things. Learn more about your ad choices. Visit megaphone.fm/adchoices

The relationship between music and religion is a site of increasing interest to scholars within Religious Studies. Monica Miller, Assistant Professor of Religion and Africana Studies at Lehigh University, explores the social processes and human activity related to Hip Hop music and its accompanying cultural expressions. In Religion and Hip Hop (Routledge, 2012) she introduces us to the various methods that have been used to examine Hip Hop culture and the descriptive terrain of previous scholarship. What is possibly the most laudable aspect of Miller’s efforts are her continued and repeated explorations into the purposes, effects, and operations of theory and method in the study of religion. In this regard, she does not perform a theological or religious analysis of music or lyrics as a search for meaning but rather examines the material productions of Hip Hop culture and the manufactured zones of significance within various discourses. Miller looks at the public context of Hip Hop culture and its relationship to larger social pathologies, the religious rhetoric and style of Hip-Hop knowledge productions or books written by Hip Hop artists, and a visual ethnography of the dance culture of Krumping where the body is examined as a site of significance through aesthetics, style, taste, and dispositions. Very often these interrogations challenge the category of religion in new ways and leave us asking what counts as religion and what is left out. Altogether, Miller does a lot in this book, much of which we did not get to discuss in detail. In our conversation we discussed authorial authority, social constructionism, youth religious participation, the Black Church, KRS One, morality, intentionality and habitus, complex subjectivity, postmodernism, classification, and many other interesting things. Learn more about your ad choices. Visit megaphone.fm/adchoices

The relationship between music and religion is a site of increasing interest to scholars within Religious Studies. Monica Miller, Assistant Professor of Religion and Africana Studies at Lehigh University, explores the social processes and human activity related to Hip Hop music and its accompanying cultural expressions. In Religion and Hip Hop (Routledge, 2012) she introduces us to the various methods that have been used to examine Hip Hop culture and the descriptive terrain of previous scholarship. What is possibly the most laudable aspect of Miller’s efforts are her continued and repeated explorations into the purposes, effects, and operations of theory and method in the study of religion. In this regard, she does not perform a theological or religious analysis of music or lyrics as a search for meaning but rather examines the material productions of Hip Hop culture and the manufactured zones of significance within various discourses. Miller looks at the public context of Hip Hop culture and its relationship to larger social pathologies, the religious rhetoric and style of Hip-Hop knowledge productions or books written by Hip Hop artists, and a visual ethnography of the dance culture of Krumping where the body is examined as a site of significance through aesthetics, style, taste, and dispositions. Very often these interrogations challenge the category of religion in new ways and leave us asking what counts as religion and what is left out. Altogether, Miller does a lot in this book, much of which we did not get to discuss in detail. In our conversation we discussed authorial authority, social constructionism, youth religious participation, the Black Church, KRS One, morality, intentionality and habitus, complex subjectivity, postmodernism, classification, and many other interesting things. Learn more about your ad choices. Visit megaphone.fm/adchoices