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Taking seriously critiques of historiography produced in recent decades, Vaia Touna advocates for an alternative approach to the way the past is studied. From Euripides’ tragedy Hippolytus, to the notion of voluntary associations in the Greco-Roman world, to the authenticity of traditional villages in Greece, Fabrications of the Greek Past argues that meanings (and thus identities) do not transcend time and space, and neither do they hide deep in the core of material artifacts, awaiting to be discovered by the careful interpreter. Instead, this book demonstrates that meanings are always relative to their present-day context; they are historical products created by social actors through their ever-contemporary acts of identification. ---- "By disturbing the notion of an easily knowable Greek past, Touna makes an invaluable contribution to critical scholarship regarding ancient cultures and to contemporary theory about ideological uses of history." - Naomi Goldenberg, University of Ottawa "From an insider to Greek tradition, expert in its modern appropriations and translations, Fabrications is an important stimulus to metatheory and self-reflexivity in the study of religion, ancient and contemporary." - Gerhard van den Heever, University of South Africa "Vaia Touna expertly dissects modern discourses on the past, arguing that our contemporary interests don't just color our accounts of the past, they constitute them. A fantastic book." - Brent Nongbri, author of Before Religion: A History of a Modern Concept
The revised essays collected here, four of which are published for the first time, continue a longstanding argument made by McCutcheon and others: that the study of religion would benefit from self-conscious scrutiny of its tools, the interests that may drive them, and the effects that might follow their use. The chapters examine a variety of contemporary sites in the modern field where this thesis can be argued, whether involving the anachronistic use of of the category religion when studying the ancient world to current interest in so-called critical religion or critical realist approaches. Moreover – contrary to some past characterizations of such critiques – a constructive way forward for the field is once again recommended and, at several sites, exemplified in detail: redescribing not only religion as something ordinary but also our tendency to create the impression of exceptional and thus set-apart things, places, and people. Aimed at scholars and students alike, the book is an invitation to examine our own scholarly practices and thereby take a more active role in shaping the field in which we carry out our work as scholars of this thing we call religion.
Religion in 50 More Words: A Redescriptive Vocabulary provides a succinct historical, social, and political examination of some of the key words used in the modern study of religion. Differing from the first volume’s more theoretical focus, this volume analyzes more common first order descriptive terms that are used throughout the field, inviting readers to theorize their traditional vocabulary. Topics covered include: • Atheism/Theism • Conversion • Cult • Evil • Fundamentalism • Idol • Magic • Pilgrimage • Ritual • Sacrifice Religion in 50 More Words submits such terms to a critical interrogation and subsequent redescription. This paves the way for a collective and more critical reframing of the field. The volume, along with Religion in 50 Words, provides an indispensable resource for students and academics working in the field of religious studies and cognate disciplines.
This book introduces students to the so-called classics of the field from the 19th and 20th centuries, whilst challenging readers to apply a critical lens. Instead of representing scholars and their works as virtually timeless, each contributor provides sufficient background on the classic work in question so that readers not only understand its novelty and place in its own time, but are able to arrive at a critical understanding of whether its approach to studying religion continues to be useful to them today. Scholars discussed include Muller, Durkheim, Freud and Eliade. Fieldnotes in the Critical Study of Religion: Revisiting Classical Theorists therefore offers a novel way into writing both a history and ethnography of the discipline, helping readers to see how it has changed and inviting them to consider what-if anything-endures and thereby unites these diverse authors into a common field.
Although many would today argue that the onetime dominance of the phenomenology of religion has receded, and with it the traditional approach to studying religion as a unique and deeply-felt experience that defies explanation, the essays collected here take quite the opposite stand: that this approach has merely been re-branded and continues to characterize much work being done in the field today. Offering a different way forward—one that is based on experiences gained by the members of the Department of Religious Studies at the University of Alabama, a program that has successfully reinvented itself over the past 20 years—the book includes a variety of practical suggestions for how members of Religious Studies departments can revise their approach to studying and teaching about religion. Seeing religion instead as mundane but always exemplary of basic social elements found all across cultures, the volume argues that the way forward for this field lies not in the specialness of its object of study but, instead, the fact that thinking and acting as if something is special is itself an ordinary aspect of history and culture. Making just this shift helps the scholar of religion to contribute to wide, interdisciplinary conversations all across the Humanities and Social Sciences, demonstrating the practical relevance of their work.
New research that transforms how to understand food and eating in literature Meredith J. C. Warren identifies and defines a new genre in ancient texts that she terms hierophagy, a specific type of transformational eating where otherworldly things are consumed. Multiple ancient Mediterranean, Jewish, and Christian texts represent the ramifications of consuming otherworldly food, ramifications that were understood across religious boundaries. Reading ancient texts through the lens of hierophagy helps scholars and students interpret difficult passages in Joseph and Aseneth, 4 Ezra, Revelation 10, and the Persephone myths, among others. Features: Exploration of how ancient literature relies on bending, challenging, inverting, and parodying cultural norms in order to make meaning out of genres Analysis of hierophagy as social action that articulates how patterns of communication across texts and cultures emerge and diverge A new understanding of previously confounding scenes of literary eating
American Examples: New Conversations about Religion, Volume One is the first in a series of annual anthologies published in partnership with the Department of Religious Studies at The University of Alabama. The American Examples initiative gathers scholars from around the world for a series of workshops designed to generate big questions about the study of religion in America. Bypassing traditional white Protestant narratives in favor of new perspectives on belief, social formation, and identity, American Examples fellows offer dynamic perspectives on American faith that challenge our understandings of both America and religion as categories. In the first volume of this exciting academic project, five topically and methodologically diverse scholars vividly reimagine the potential applications of religious history. The five chapters of this inaugural volume use case studies from America, broadly conceived, to ask larger theoretical questions that are of interest to scholars beyond the subfield of American religious history. Prea Persaud's chapter explores the place of Hinduism among the "creole religions" of the Caribbean, while Hannah Scheidt captures what atheist parents say to each other about value systems. Travis Warren Cooper explains how the modernist church architecture of Columbus, Indiana, became central to that city's identity. Samah Choudhury dissects how Muslim American comedians navigate Western ideas of knowledge and self to make their jokes, and their own selves legible, and Emily D. Crews uses ethnographic fieldwork to read the female reproductive body among Nigerian Pentecostal congregations. Editor Michael J. Altman also provides a brief, rich introduction assessing the state of the discipline of religious history and how the American Examples project can lead the field forward.
Drawing on their wide experience in the undergraduate classroom, the contributors address basic but current issues in university teaching. This book provides practical commentary and invites instructors to consider how to address the learning needs of their students, while taking into account the wider structural requirements of administrations, governments, or credentialing agencies. Consisting of about forty, readable, short entries – on topics ranging from curriculum, grading, group work, digital humanities and large lectures, to learning management systems, office hours, online/remote courses, recruiting and seminars – this book provides a wealth of practical help and reassurance to teachers working with undergraduate students. This book is a valuable tool for early instructors in universities and colleges, showing them how to impact a class's success. It provides a critical background on the issues involved whilst also offering suggestions on how to navigate the competing demands on teachers.
Philip A. Harland and Richard Last consider the economics of early Christian group life within its social, cultural and economic contexts, by drawing on extensive epigraphic and archaeological evidence. In exploring the informal associations, immigrant groups, and guilds that dotted the world of the early Christians, Harland and Last provide fresh perspective on the question of how Christian assemblies and Judean/Jewish gatherings gained necessary resources to pursue their social, religious, and additional aims. By considering both neglected archaeological discoveries and literary evidence, the authors analyse financial and material aspects of group life, both sources of income and various areas of expenditure. Harland and Last then turn to the use of material resources for mutual support of members in various groups, including the importance of burial and the practice of interest-free loans. Christian and Judean evidence is explored throughout this book, culminating in a discussion of texts detailing the internal financial life of Christian assemblies as seen in first and second century sources, including Paul, the Didache, Justin Martyr, and Tertullian. In shedding new light on early Christian financial organisation, this volume aids further understanding of how some Christian groups survived and developed in the Greco-Roman world.
This book argues that in order to understand nationalisms, we need a clearer understanding of the types of cultural myths, symbols, and traditions that legitimate them. Myths of origin and election, memories of a greater and purer past, and narratives of persecution and mission are required for the production and maintenance of powerful national sentiments. Through an investigation of how early modern Catholics and Protestants reimagined, reinterpreted, and rewrote the lives of the founder-saints who spread Christianity in England, this book offers a theoretical framework for the study of origin narratives. Analyzing the discursive construction of time and place, the invocation of forces beyond the human to naturalize and authorize, and the role of visual and ritual culture in fabrications of the past, this book provides a case study for how to approach claims about founding figures. Serving as a timely example of the dependence of national identity on key religious resources, Griffin shows how origin narratives – particularly the founding figures that anchor them – function as uniquely powerful rhetorical tools for the cultural production of regional and national identity.