Critically examining the notion of 'world religions', Charles Orzech examines and compares five purpose-built museums of world religions, as well as a number of online sites structured according to the category. These museums are located in Europe (Marburg, Glasgow and St Petersburg), North America (Quebec) and Asia (Taipei) and, inspired by the 19th and 20th-century discipline of comparative religions, museums now seek to promote religious tolerance by representing religious diversity and by arguing for underlying kinship among religions. 0Each museum advances a particular cultural history, and this book shows how the curation of the objects they contain shapes public perceptions of religion, giving material form to the discourses about religion and world religions. Raising important questions about religion and secularity, museum displays and religious piety, World Religions Museums questions the ideology that informs these museums. Building on recent anthropological work on the agency of religious objects, the author both critiques and suggests new approaches to displaying the matter of religion.

Critically examining the notion of 'world religions', Charles D. Orzech compares five purpose-built museums of world religions and their online extensions. Inspired by the 19th and 20th century discipline of comparative religion, these museums seek to promote religious tolerance by representing religious diversity and by arguing for underlying kinship among religions. From locations in Europe (Marburg, Glasgow and St Petersburg), to North America (Quebec) to Asia (Taipei), each museum advances a particular cultural history. This book shows how the curation of the objects they contain shapes public perceptions of religion, giving material form to the discourses about religion and world religions. Raising important questions about religion and secularity, museum displays and religious piety, Museums of World Religions questions the ideology that informs these museums. Building on recent anthropological work on the agency of religious objects, the author critiques these museums and suggests new approaches to displaying the matter of religion.

Bringing together scholars and practitioners from North America, Europe, Russia, and Australia, this pioneering volume provides a global survey of how museums address religion and charts a course for future research and interpretation. Contributors from a variety of disciplines and institutions explore the work of museums from many perspectives, including cultural studies, religious studies, and visual and material culture. Most museums throughout the world – whether art, archaeology, anthropology or history museums – include religious objects, and an increasing number are beginning to address religion as a major category of human identity. With rising museum attendance and the increasingly complex role of religion in social and geopolitical realities, this work of stewardship and interpretation is urgent and important. Religion in Museums is divided into six sections: museum buildings, reception, objects, collecting and research, interpretation of objects and exhibitions, and the representation of religion in different types of museums. Topics covered include repatriation, conservation, architectural design, exhibition, heritage, missionary collections, curation, collections and display, and the visitor's experience. Case studies provide comprehensive coverage and range from museums devoted specifically to the diversity of religious traditions, such as the State Museum of the History of Religion in St Petersburg, to exhibitions centered on religion at secular museums, such as Hajj: Journey to the Heart of Islam, at the British Museum.

In the past, museums often changed the meaning of icons or statues of deities from sacred to aesthetic, or used them to declare the superiority of Western society, or simply as cultural and historical evidence. The last generation has seen faith groups demanding to control 'their' objects, and curators recognising that objects can only be understood within their original religious context. In recent years there has been an explosion of interest in the role religion plays in museums, with major exhibitions highlighting the religious as well as the historical nature of objects.Using examples from all over the world, Religious Objects in Museums is the first book to examine how religious objects are transformed when they enter the museum, and how they affect curators and visitors. It examines the full range of meanings that religious objects may bear - as scientific specimen, sacred icon, work of art, or historical record. Showing how objects may be used to argue a point, tell a story or promote a cause, may be worshipped, ignored, or seen as dangerous or unlucky, this highly accessible book is an essential introduction to the subject.

Notes -- References -- 27 Religion at Glencairn Museum: Past, Present, and Future -- History and Mission -- Interpretive Vision and Audience Impact -- Note -- References -- Afterword: Looking to the Future of Religionin Museums -- References -- Index.

Religion has always been a fundamental force for constructing identity, from antiquity to the contemporary world. The transformation of ancient cults into faith systems, which we recognise now as major world religions, took place in the first millennium AD, in the period we call 'Late Antiquity'. Our argument is that the creative impetus for both the emergence, and much of the visual distinctiveness of the world religions came in contexts of cultural encounter. Bridging the traditional divide between classical, Asian, Islamic and Western history, this exhibition and its accompanying catalogue highlights religious and artistic creativity at points of contact and cultural borders between late antique civilisations. This catalogue features the creation of specific visual languages that belong to four major world religions: Christianity, Judaism, Buddhism and Islam. The imagery still used by these belief systems today is evidence for the development of distinct religious identities in Late Antiquity. Emblematic visual forms like the figure of Buddha and Christ, or Islamic aniconism, only evolved in dialogue with a variety of coexisting visualisations of the sacred.0As late antique believers appropriated some competing models and rejected others, they created compelling and long-lived representations of faith, but also revealed their indebtedness to a multitude of contemporaneous religious ideas and images. 00Exhibition: Ashmolean Museum, Oxford, UK (19.10.2017-18.02.2018).

We have long recognized that many objects in museums were originally on display in temples, shrines, or monasteries, and were religiously significant to the communities that created and used them. How, though, are such objects to be understood, described, exhibited, and handled now that they are in museums? Are they still sacred objects, or formerly sacred objects that are now art objects, or are they simultaneously objects of religious and artistic significance, depending on who is viewing the object? These objects not only raise questions about their own identities, but also about the ways we understand the religious traditions in which these objects were created and which they represent in museums today. Bringing together religious studies scholars and museum curators, Sacred Objects in Secular Spaces is the first volume to focus on Asian religions in relation to these questions. The contributors analyze an array of issues related to the exhibition in museums of objects of religious significance from Hindu, Buddhist, and Sikh traditions. The “lives” of objects are considered, along with the categories of “sacred” and “profane”, “religious” and “secular”. As interest in material manifestations of religious ideas and practices continues to grow, Sacred Objects in Secular Spaces is a much-needed contribution to religious and Asian studies, anthropology of religion and museums studies.

This extensive work explores the changing world of religions, faiths and practices. It discusses a broad range of issues and phenomena that are related to religion, including nature, ethics, secularization, gender and identity. Broadening the context, it studies the interrelation between religion and other fields, including education, business, economics and law. The book presents a vast array of examples to illustrate the changes that have taken place and have led to a new world map of religions. Beginning with an introduction of the concept of the “changing world religion map”, the book first focuses on nature, ethics and the environment. It examines humankind’s eternal search for the sacred, and discusses the emergence of “green” religion as a theme that cuts across many faiths. Next, the book turns to the theme of the pilgrimage, illustrated by many examples from all parts of the world. In its discussion of the interrelation between religion and education, it looks at the role of missionary movements. It explains the relationship between religion, business, economics and law by means of a discussion of legal and moral frameworks, and the financial and business issues of religious organizations. The next part of the book explores the many “new faces” that are part of the religious landscape and culture of the Global North (Europe, Russia, Australia and New Zealand, the U.S. and Canada) and the Global South (Latin America, Africa and Asia). It does so by looking at specific population movements, diasporas, and the impact of globalization. The volume next turns to secularization as both a phenomenon occurring in the Global religious North, and as an emerging and distinguishing feature in the metropolitan, cosmopolitan and gateway cities and regions in the Global South. The final part of the book explores the changing world of religion in regards to gender and identity issues, the political/religious nexus, and the new worlds associated with the virtual technologies and visual media.

This is a reference for understanding world religious societies in their contemporary global diversity. Comprising 60 essays, the volume focuses on communities rather than beliefs, symbols, or rites. The contributors are leading scholars of world religions, many of whom are also members of the communities they study.