Religion Dispatches
For Jeff Sharlet, the weird is out there: lost in the Wild West; hidden behind suburban fences and Hell Houses; on scratchy 1920s blues recordings and Mennonite funerals. His rare gift has been to make friends with the weird and almost make peace with it—which doesn’t mean he’s not skeptical.
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Some relationships are so bad that the only thing you can do to save your life is leave. And that takes tremendous courage.
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Everyone is an expert when it comes to religion. Those of us in the discipline are well acquainted with the fact that religious convictions are strongly held even by those with no formal training. They can often explain why they believe what they do. At length. This is the dilemma of the religion…
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The history of Christianity, as atheists are fond of reminding us, is one that has been drenched in blood. Whether religious war, inquisition, or colonial violence, there’s been great evil committed in the name of God. What role has the idea of Satan played in the development of this culture?
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Take your monsters seriously. The language of metaphor and symbol is not enough to explain and explore their meaning. You may just want to be left alone with your tub of popcorn but there are layers and layers of meaning in the horror genre…and a larger historical experience the monsters we love were born from.
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In 1973, a group of Jewish gay people—mostly men—gathered in New York City and created what eventually became Congregation Beit Simchat Torah. In the decades since then, the organization has burgeoned. The congregation is also known to some—perhaps many—because of an ethnography undertaken by an Israeli anthropologist who specialized in migration, but became intrigued with the congregation when in New York. Moshe Shokeid, a professor in the Department of Sociology and Anthropology at Tel Aviv University, wrote A Gay Synagogue in New York, a study based on participant observation and interviews with congregants in 1989.
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Religious historian Jennifer Graber discusses her examination of Protestant prison reformers, in which she upsets common assumptions about evangelicals, and our images of kind-hearted Quakers and bloodthirsty Calvinists.
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In 1986, Judith C. Brown published a book about Renaissance Italy called Immodest Acts. It was reviewed in the New York Times, The Nation, and the San Francisco Chronicle, not to mention many scholarly venues. Why? Perhaps because the subtitle of the book was The Life of a Lesbian Nun in Renaissance Italy.
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In his new book, Richard Landes argues that in addition to the obvious End Timers many secular movements—the French Revolution, Marxism, Nazism—can be better understood as millennialist or apocalyptic.
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