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.

Drawing on examples from judicial processes, media discourses, and scholarly debates related to Wiccans, Druids, and Jedi knights, among others, this book examines how social actors negotiate what counts as “religion” and argues for the relevance of the discursive study of religion.

The essays collected together in Critics Not Caretakers argue that the study of religion must be rethought as an ordinary aspect of social, historical existence, a stance that makes the scholar of religion a critic of cultural and historical practices rather than a caretaker of religious tradition or a font of timeless wisdom and deep meaning. The book begins with several essays that outline the basis of an alternative, sociorhetorical approach to studying religion, before moving on to a series of discrete dispatches from the ongoing theory wars, each of which uses the work of such writers as Karen Armstrong, Walter Burkert, Benson Saler, and Jacob Neusner as a point of entry into wider theoretical issues of importance to the field’s future. The author then examines the socio-political role of this brand of critical scholarship—a role that differs dramatically from the type of sympathetic caretaking generally associated with scholars of religion who feel compelled to “go public.” Concluding the work is a consideration of how scholars as teachers can address issues of theory, method, and critical thinking in a variety of undergraduate classrooms—the location where they have always been publicly accountable intellectuals. The new edition of this still read and, for some, controversial book preserves the original essays but includes a new opening chapter and new introductory commentaries across all of the chapters to demonstrate how little the field has changed since the volume was first published in 2001. Accordingly, the book continues to provide a viable alternative for those wanting to take a more critical approach to the study of religion.

How should ancient religious ideas be approached? Is "religion" an applicable term to antiquity? Should classicists, ancient historians, and religious studies scholars work more closely together? Nickolas P. Roubekas argues that there is a disciplinary gap between the study of Greek and Roman religions and the study of “religion” as a category-a gap that has often resulted in contradictory conclusions regarding Greek and Roman religion. This book addresses this lack of interdisciplinarity by providing an overview, criticism, and assessment of this chasm. It provides a theoretical approach to this historical period, raising the issue of the relationship between “theory of religion” and “history of religion,” and explores how history influences theory and vice versa. It also presents an in-depth critique of some crucial problems that have been central to the discussions of scholars who work on Graeco-Roman antiquity, encouraging us to re-examine how we approach the study of ancient religions.

This vintage book comprises three famous Malinowski essays on the subject of religion. Malinowski is one of the most important and influential anthropologists of all time. He is particularly renowned for his ability to combine the reality of human experience, with the cold calculations of science. An important collection of three of his most famous essays, "Magic, Science and Religion" provides its reader with a series of concepts concerning religion, magic, science, rite and myth. This is undertaken in an attempt to form a definite impression and understanding of the Trobrianders of New Guinea. The chapters of this book include: "Magic, Science and Religion", "Primitive Man and his Religion", "Rational Mastery by Man of his Surroundings", "Faith and Cult", "The Creative Acts of Religion", "Providence in Primitive Life", "Man's Selective Interest in Nature", etcetera. This book is being republished now in an affordable, modern edition - complete with a specially commissioned new biography of the author.

On Teaching Religion collects the best of Jonathan Z. Smith's essays and lectures into one volume.

One of the most influential theorists of religion, Jonathan Z. Smith is best known for his analyses of religious studies as a discipline and for his advocacy and refinement of comparison as the basis for the history of religions. Relating Religion gathers seventeen essays—four of them never before published—that together provide the first broad overview of Smith's thinking since his seminal 1982 book, Imagining Religion. Smith first explains how he was drawn to the study of religion, outlines his own theoretical commitments, and draws the connections between his thinking and his concerns for general education. He then engages several figures and traditions that serve to define his interests within the larger setting of the discipline. The essays that follow consider the role of taxonomy and classification in the study of religion, the construction of difference, and the procedures of generalization and redescription that Smith takes to be key to the comparative enterprise. The final essays deploy features of Smith's most recent work, especially the notion of translation. Heady, original, and provocative, Relating Religion is certain to be hailed as a landmark in the academic study and critical theory of religion.

Acute Melancholia and Other Essays deploys spirited and progressive approaches to the study of Christian mysticism and the philosophy of religion. Ideal for novices and experienced scholars alike, the volume makes a forceful case for thinking about religion as both belief and practice, in which traditions marked by change are passed down through generations, laying the groundwork for their own critique. Through a provocative integration of medieval sources and texts by Jacques Derrida, Judith Butler, Talal Asad, and Dipesh Chakrabarty, this book redefines what it means to engage critically with history and those embedded within it.

Shifting cultivation is one of the oldest forms of subsistence agriculture and is still practised by millions of poor people in the tropics. Typically it involves clearing land (often forest) for the growing of crops for a few years, and then moving on to new sites, leaving the earlier ground fallow to regain its soil fertility. This book brings together the best of science and farmer experimentation, vividly illustrating the enormous diversity of shifting cultivation systems as well as the power of human ingenuity. Some critics have tended to disparage shifting cultivation (sometimes called 'swidden cultivation' or 'slash-and-burn agriculture') as unsustainable due to its supposed role in deforestation and land degradation. However, the book shows that such indigenous practices, as they have evolved over time, can be highly adaptive to land and ecology. In contrast, 'scientific' agricultural solutions imposed from outside can be far more damaging to the environment and local communities. The book focuses on successful agricultural strategies of upland farmers, particularly in south and south-east Asia, and presents over 50 contributions by scholars from around the world and from various disciplines, including agricultural economics, ecology and anthropology. It is a sequel to the much praised "Voices from the Forest: Integrating Indigenous Knowledge into Sustainable Upland Farming" (RFF Press, 2007), but all chapters are completely new and there is a greater emphasis on the contemporary challenges of climate change and biodiversity conservation.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.