Call for Papers - Panel "Rethinking the History of Religious Studies: Beyond Post-Colonialism and Eurocentrism" - XXIII IAHR World Congress (original) (raw)
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CALL FOR ABSTRACTS Routledge International Handbook of Religion in Global Society
CALL FOR ABSTRACTS Routledge International Handbook of Religion in Global Society Eds. Jayeel Serrano Cornelio (Ateneo de Manila), François Gauthier (Université de Fribourg), Tuomas Martikainen (Migration Institute of Finland) and Linda Woodhead (Lancaster University) This is a Call for Abstracts to contribute to the Routledge International Handbook of Religion in Global Society (target publication: 2018). We are particularly interested in contributions from early career scholars from around the world. The study of religion is at a turning point, along with religion itself. This book will capitalise on the emergence of a new paradigm, which considers religion in the 21st century as globally interconnected and mediated by new geopolitical and market logics. This volume will showcase new approaches to religion, which work across boundaries of religious tradition, academic discipline, and region. Please consider the following rationale for your proposed papers. You may send your proposed title, abstract (no more than 500 words), name, and affiliation to Jayeel Cornelio (jcornelio@ateneo.edu) by July 15, 2017. RATIONALE The volume understands changes in religion since the 1980s as shaped by wider socio-political-cultural changes of the period. The shift is from one dominated by modernist national-statist formations and alliances to one in which forces, institutions and ideologies of neoliberalism, consumerism, migration, and mediatisation have become major structuring vectors. But at the same time we also see a pushback from anti-globalisation movements of right and left and a return to the nation and/or more locally based identities. Growing environmental concern and the concept of the Anthropocene add an additional element. This is how the handbook characterizes the contemporary state of global society. As a result, ‘soft power’, including religion and competing forms of secularity and ‘no religion’, come to be central in new geopolitical configurations and contestations of power. Recognizing these new configurations, this handbook will interrogate the past, present and futures of religion in global society. The handbook welcomes contributions approaching religion at different levels of society (whether local, regional, national, transnational) -- the macro, meso and micro. For example, chapters can focus on internal transformations that occur within religious institutions; on the changing nature of practices, belief, adherence, piety and devotion among individuals; or the changing role of religious organizations with respect to politics, the economy and other social institutions. Some contributions may discuss how religious movements are taking on global issues. Others will take a theoretical perspective and try to make sense of the current situation, even when this requires rethinking existing theories and concepts. The handbook is multidisciplinary in approach and organized according to the following themes. We invite contributions from scholars around the world, particularly those who are in their early careers. Our aim is to make this handbook the first to go beyond Western-centric appraisals, and present a truly global portrait. Contributions dealing with dynamics around the world are therefore solicited. The following topics are indicative only, and will change in response to submissions. A. CONTEXT 1. Introduction: a new approach 2. Theorising religion in a global context 3. Global demographics of religion 4. Globalization and the national 5. Rethinking religious traditions 6. Authority and individualization B. INDIVIDUALS, IDENTITY, and INTIMACIES 7. Generations 8. Religion, sex, family and gender 9. Intimacy 10. Global classes 11. Religion and identities C. MARKETS, MEDIA, and CULTURES 12. Branding religion 13. Merchandising religion 14. Digital religion 15. Popular culture 16. Religion and fashion D. MOBILITY AND MIGRATION 13. International migration and mobility 14. Missionaries and traveling gurus 15. Transnationalism and diasporas 16. Migrant religious settlements 17. Pilgrimage and religious tourism E. COMMUNITIES and MOVEMENTS 18. Moderates versus fundamentalists 19. The shape of religious organizations 20. Networks and virtual communities 21. Religious spectacle, pilgrimage and festivals 22. Global subcultures 23. Religion and science F. POLITICS, THE STATE and INTERNATIONAL ORGANIZATIONS 24. Secularism and the post-secular 25. State governance of religion 26. Religion and civil society 27. Radicalization, securitization and terrorism 28. Religion and law 29. Religion and supranational organizations 30. Religion and populism G. GOVERNANCE AND POLICY IMPLICATIONS 31. Governance of religious diversity 32. Religion and education 33. Religious freedom 34. Religion and development 35. Religion, peace and violence 36. Religion in international relations 37. Religion and the environment ________________________________________________ Jayeel Serrano Cornelio, PhD Director, Development Studies Program Ateneo de Manila University (632) 4266001 local 5218/5219 https://ateneo.academia.edu/JayeelCornelio
Numen, 1998
The conference was formulated in relation to the coming international world fair EXPO 2000 to be held in Hannover and its surroundings. The EXPO 2000 has the theme "Mankind-Nature-Technology" (see the website: http://www.EXPO2000.de), and because the events already announced are purely technological or ecological, it was the hope of the conference organizer that historians of religions could contribute insights on the theme in relation to religion. The conference was a great success both professionally and socially, the latter especially due to the fact that Hildesheim held a colorful city festival that same weekend. From an organizational point of view, the IAHR was strongly represented at the conference, not the least due to the financial efforts of Peter Antes. The result was that the Executive Committee of the IAHR met in its entirety for the first time since the elections in Mexico City in 1995. Furthermore, a large number of delegates were present at the meeting of the International Committee of the IAHR, which is its democratic body. Both bodies functioned effectively and creatively on a number of issues and events, and the results will be announced in detail in the next IAHR Bulletin as well as the IAHR Bulletin Supplement. This short report concerns three important announcements. The first announcement concerns the change of the managing editors of Numen. As is well-known, Numen is the official journal of the IAHR. The managing editors, Prof. Hans G. Kippenberg (Bremen) and Prof. E. Thomas Lawson (Kalamazoo), act on behalf of an international editorial board consisting of the Executive Committee of the IAHR. The Editorial
Actas del Congreso Internacional de Arquitectura Religiosa Contemporánea 5 (2017)
2017
PLANTEAMIENTO El 31 de octubre de 2017 se cumplieron cinco siglos desde que Martín Lutero clavó sus tesis en la puerta de la iglesia del castillo de Wittenberg (Alemania), iniciando un proceso reformador del cristianismo que ha marcado la historia de Occidente. Durante los últimos años venimos asistiendo a un progresivo redescubrimiento del impacto que tuvo la Reforma en la construcción de la modernidad. Sin embargo, el estudio de su influencia en la arquitectura religiosa del siglo XX apenas ha sido abordado, aunque su influjo —ya sea por oposición o por aproximación, tanto en los edificios realizados para el culto reformado como en la arquitectura católica— haya sido enorme. Es difícil explicar la escasa producción teórica acerca de la arquitectura protestante a lo largo de estos quinientos años de historia. Acaso la clave se encuentre en la esencia misma del protestantismo, que resituó al hombre como el único lugar en el que Dios habita. En efecto, enfatizando el libre albedrío, según el cual el ser humano puede decidir libremente sus propias creencias respecto a la realidad de Dios, los reformadores volvieron su mirada al Jesús que enseña que Dios no vive en ningún templo, sino entre las personas que se congregan en su nombre. Los edificios, por tanto, serían solo lugares para la reunión circunstancial de los creyentes. Durante el último siglo, importantes arquitectos trabajaron para las Iglesias reformadas, sobre todo en Centroeuropa y EEUU. Resulta imposible subestimar la obra de Otto Bartning, de Olaf Andreas Gulbransson y, en general, los hitos de la arquitectura protestante alemana de entreguerras. Las lecciones de Erik Bryggman, Alvar Aalto o Sigurd Lewerentz —entre muchos otros— siguen vigentes. Pero ¿cómo deberíamos leer, por ejemplo, las iglesias unitarias, metodistas o pentecostales de Frank Lloyd Wright, Eero Saarinen o Philip Johnson? ¿Cómo han influido las aproximaciones ecuménicas realizadas desde finales del siglo XIX? En la actualidad, el foco de la Reforma se ha desplazado a otras partes del mundo, en especial, a Latinoamérica y el Extremo Oriente. Es necesario plantear una visión conjunta de la influencia global de la arquitectura reformada y de las transferencias espaciales entre las distintas confesiones cristianas. Además, ¿cómo abordar el desafío de los templos interconfesionales? ¿De qué manera se está reinventando hoy la arquitectura cristiana frente a las transformaciones culturales y tecnológicas en curso? El V Congreso Internacional de Arquitectura Religiosa Contemporánea que se celebró en Santiago de Chile entre el 23 y 27 de agosto de 2017, fue, sin duda, un buen momento para intercambiar puntos de vista sobre estas cuestiones. APPROACH On October 31, 2017, five centuries have passed since Martin Luther nailed his theses on the door of the castle church in Wittenberg (Germany), initiating a reforming process of Christianity that has marked the history of the Western Civilization. During the last few years we have witnessed a progressive rediscovery of the impact of the Reformation on the construction of modernity. However, the study of its influence on the religious architecture of the twentieth century has hardly been approached, although its influence - whether by opposition or approximation, both in the buildings made for the reformed cult and in Catholic architecture - has been enormous. It is difficult to explain the scarce theoretical production of Protestant architecture throughout these five hundred years of history. Perhaps the key lies in the very essence of Protestantism, which resituated man as the only place in which God dwells. Indeed, emphasizing free will, according to which man can freely decide his own beliefs about the reality of God, the reformers turned their eyes to the Jesus who teaches that God does not live in any temple, but among the people who are Congregate in his name. The buildings, therefore, would be only places for the circumstantial meeting of the believers. During the last century, important architects worked for the Reformed Churches, mainly in Central Europe and USA. It is impossible to underestimate the work of Otto Bartning, Olaf Andreas Gulbransson, and, in general, the milestones of German Protestant architecture between the two wars. The lessons of Erik Bryggman, Alvar Aalto or Sigurd Lewerentz - among many others - are still valid. But how should we read, for example, the Unitarian, Methodist, or Pentecostal churches of Frank Lloyd Wright, Eero Saarinen, or Philip Johnson? How have the ecumenical approaches made since the end of the 19th century influenced? At present, the focus of the Reformation has shifted to other parts of the world, especially Latin America and the Far East. It is necessary to propose a joint vision of the global influence of the Reformed architecture and the spatial trans-fers between the different Christian confessions. In addition, how to address the challenge of interfaith temples? How is Christian architecture being reinvented today in the face of ongoing cultural and technological transformations? The V International Conference on Contemporary Religious Architecture held in Santiago de Chile from August 23 to 27, 2017 undoubtedly was a good time to exchange views on these issues.
Understanding different forms of religious life requires taking into consideration wider civilizational background against which religious beliefs and practices make sense. Religion as a vital element of culture not only has inspired great historical shifts but also has been shaped by them in crucial ways. The perfect illustration of this interdependence between religion and other important aspects of culture – political, moral, intellectual – is The Protestant Reformation. During our conference we would like to focus on two major epochal changes – the Axial Age and the Secular Age – and reflect upon both religious sources that underlie them as well as the impact they had on religion itself. We would like to invite scholars from different areas of study to present their papers in one of the two panels: " The Axial Age " from Jaspers to Bellah and beyond – epochal turns in the history of religions, and " Charles Taylor's A Secular Age – Ten Years After " .