The study of American religions: critical reflections on a specialization

If an adjective (a specific religious tradition) prevails in your learning rather than a noun (religion) If your primary ability is proved by other departments, what are you doing? What? will you do? If the components of religious research are area studies, why not remove amalgam and return parts to each entity? Or, in other words, from the perspective of the dean, the existence of individuals devoted to regional religious studies will make regional planning stronger, and the existence of people devoted to research will strengthen religious research. If the religious research program is not prepared to follow the priority of certain general religious categories in a clear and coherent manner, what is the situation of religion in a particular field? - Jonathan Z. Smith (Smith, Jonathan Z. 1995. 1995. Afterword: Religious Studies: Which (Wither) And Why?): Method and theory of religious research, 7/4: 407-414. [Crossref] [Google scholar]]: 412)

In this forum, Tracy Festenden, Kathryn Lofton, Jason Bibinz, Rosemary Hicks, Richard Calliehan, John Ladas Modern review the American religious research, "What is the difference between religious studies?" I paid particular attention to the questions. What are theoretical, theoretical and methodological problems considered by religious scholars and those who worked in religious specialization in America? To address these issues, contributors considered a specialized area formed by a multi-dimensional and comprehensive narrative call that they wanted to eliminate Protestant prejudice. Such an appeal is often supported by the idea that the transformation of pluralism more accurately represents the religion present in the American context. However, questions about religious stability complicate attempts to faithfully describe the American religion. In particular, the system that influences the categories of religion and the genealogy of historical emergency are explained, and the contributors of the forum are requesting greater integration of professional academic theory and critical theory . Therefore, in addition to determining which religious teaching materials should be included in American religious scholars, this forum paper also explores the theoretical and normative objectives of this inclusion. I hope not only to consider ways to express religion better, but also to consider the concepts, theoretical and political goals of religious studies.

Taking into account differences in religious research, at least two related problems occur. First of all, what is the relationship between the religious scholarships in history, literature, social science, and various regional research projects with the graduates and scholars of the current religious research department? Second, how is the relationship between religious research specialization and religious research as a whole?

In the Andrew W. Mellon Foundation initiative, we work with the University of Notre Dame, a group of American sociologists who are interested in religious studies accept these questions and critically relate the relationship between religious knowledge It reflects constructively. This article is provided to encourage more disciplined self-reflection and tackle more constructive discussion of religion in sociology. The idea we have advocated is a small contribution to the greater dialogue around the world on religious and secular meanings, social roles and the future over the decades. We mainly talk about American sociology as an American, but I hope our special view will make a contribution that will help us in these bigger global dialogues.

In this forum, Tracy Festenden, Kathryn Lofton, Jason Bibinz, Rosemary Hicks, Richard Calliehan, John Ladas Modern review the American religious research, "What is the difference between religious studies?" I paid particular attention to the questions. What are theoretical, theoretical and methodological problems considered by religious scholars and those who worked in religious specialization in America? To address these issues, contributors considered a specialized area formed by a multi-dimensional and comprehensive narrative call that they wanted to eliminate Protestant prejudice. Such an appeal is often supported by the idea that the transformation of pluralism more accurately represents the religion present in the American context. However, questions about religious stability complicate attempts to faithfully describe the American religion.