Bourse postdoctorale – Fonds Gérard-Dion – Concours 2017 /Postdoctoral Fellowship – Fonds Gérard-Dion – 2017 edition

Le Fonds Gérard-Dion <http://www.fonds-gerard-dion.org>, consacré à la
recherche portant sur les faits religieux, invite la participation à son
concours annuel de la bourse postdoctorale. D’une durée de 12mois, la
bourse s’adresse notamment à une personne provenant de l’extérieur et
détentrice depuis moins de trois ans d’un doctorat d’une université
reconnue au Canada ou à l’étranger. Les qualités recherchées sont
l’aptitude au développement d’un projet de recherche comparée (autre pays /
Canada , Canada / Québec) et le désir de se constituer chercheur ou
chercheuse en résidence de l’Université Laval (Québec, Canada).

Pour plus ample information : www.fonds-gerard-dion.org
<http://www.fonds-gerard-dion.org/prog_aide_recherche.aspx>

*Date limite de dépôt des candidatures :  17 mars 2017. *

 

Dedicated to research on religion, ‘Fonds Gerard-Dion’
<http://www.fonds-gerard-dion.org/> currently invites applications for its
annual post-doctoral Fellowship. Eligible candidates to this twelve-month
fellowship must have obtained a PhD within the past three years from any
internationally recognized university.  Relevant qualifications are
interest in developing research project (comparative, Canada / Québec ) and
the desire to be an in-residence researcher at Université Laval in Québec
city, Canada.

For more information :   www.fonds-gerard-dion.org
<http://www.fonds-gerard-dion.org/prog_aide_recherche.aspx>

*Deadline: March 17th, 2017.*

Call for Papers: Deportation as Friction

Call for papers ‘Deportation as friction’

Panel at the Second Transmobilities & Development Conference: Friction in a mobile world, Radboud University, Nijmegen, 8-9 June, 2017

Panel organizers: Nauja Kleist, Danish Institute for International Studies, nkl@diis.dk & Heike Drotbohm, Department of Anthropology and African Studies, University of Mainz, Drotbohm@uni-mainz.de

Deportation has become an increasingly utilized migration management instrument, aiming at deterring migration, expelling unwanted aliens and signaling a given state’s tough stand on immigration to domestic constituencies. This panel has its objective to examine the implications of deportation for deportees and the institutions and states engaged in deportation, with particular focus on the interactions and connections occurring between them. We thereby wish to study deportation as friction, understood as precarious and disrupted interconnections (Tsing 2005) in a situation characterized by stratified globalization, a diversification of migration industries (Gammeltoft-Hansen and Sørensen 2013) and restrictive mobility regimes.

To illuminate these perspectives, we call for papers focusing on how different actors practice, govern and perceive deportation at different moments and locations along the so-called ‘deportation corridor’ (Drotbohm & Hasselberg 2015), which covers different places, actors and institution. We are particularly interested in presentations that tackle the diverse and conflicting social interactions between deportees and their social networks, institutions, entrepreneurs, laws and technologies that are part and parcel of the forceful route of involuntary return. These include:

  • Deportability: How do authorities govern, practice and stage deportability (Peutz and Genova 2010)
  • the constant but not necessarily realized threat of deportation ? Which impact has the condition of deportability on migrants and their perception of (im-)mobility and (potential) transnational life worlds? How do they respond to institutional requirements and constraints?
  • Detention: what migration industries emerge and are involved in detention? Which technologies do they employ and what kinds of subjects do they (attempt to) create? How do detainees interact and differentiate themselves under this condition of institutional constraint?
  • Removal: What types of institutions and migration industries are involved in different types of removal processes? What materialities and technologies of constraint, escort, communication and transportation do they employ? What are the interactions between deporting agents and deportees?
  • Post-deportation: Which institutional interactions and frameworks do deportees face or approach after their deportation? How is their deportation perceived and managed by authorities and national or local institutions? What is the role of transnational practices and networks after deportation?

Practicalities

Please send a maximum 200 word abstract to both of us by April 7 at Drotbohm@uni-mainz.de and nkl@diis.dk. We will select abstracts no later than April 24.

Please note that participation in the workshop is free but participants have to cover their own expenses.

Call for Papers: Deportation as Friction

Call for papers ‘Deportation as friction’

Panel at the Second Transmobilities & Development Conference: Friction in a mobile world, Radboud University, Nijmegen, 8-9 June, 2017

Panel organizers: Nauja Kleist, Danish Institute for International Studies, nkl@diis.dk & Heike Drotbohm, Department of Anthropology and African Studies, University of Mainz, Drotbohm@uni-mainz.de

Deportation has become an increasingly utilized migration management instrument, aiming at deterring migration, expelling unwanted aliens and signaling a given state’s tough stand on immigration to domestic constituencies. This panel has its objective to examine the implications of deportation for deportees and the institutions and states engaged in deportation, with particular focus on the interactions and connections occurring between them. We thereby wish to study deportation as friction, understood as precarious and disrupted interconnections (Tsing 2005) in a situation characterized by stratified globalization, a diversification of migration industries (Gammeltoft-Hansen and Sørensen 2013) and restrictive mobility regimes.

To illuminate these perspectives, we call for papers focusing on how different actors practice, govern and perceive deportation at different moments and locations along the so-called ‘deportation corridor’ (Drotbohm & Hasselberg 2015), which covers different places, actors and institution. We are particularly interested in presentations that tackle the diverse and conflicting social interactions between deportees and their social networks, institutions, entrepreneurs, laws and technologies that are part and parcel of the forceful route of involuntary return. These include:

  • Deportability: How do authorities govern, practice and stage deportability (Peutz and Genova 2010)
  • the constant but not necessarily realized threat of deportation ? Which impact has the condition of deportability on migrants and their perception of (im-)mobility and (potential) transnational life worlds? How do they respond to institutional requirements and constraints?
  • Detention: what migration industries emerge and are involved in detention? Which technologies do they employ and what kinds of subjects do they (attempt to) create? How do detainees interact and differentiate themselves under this condition of institutional constraint?
  • Removal: What types of institutions and migration industries are involved in different types of removal processes? What materialities and technologies of constraint, escort, communication and transportation do they employ? What are the interactions between deporting agents and deportees?
  • Post-deportation: Which institutional interactions and frameworks do deportees face or approach after their deportation? How is their deportation perceived and managed by authorities and national or local institutions? What is the role of transnational practices and networks after deportation?

Practicalities

Please send a maximum 200 word abstract to both of us by April 7 at Drotbohm@uni-mainz.de and nkl@diis.dk. We will select abstracts no later than April 24.

Please note that participation in the workshop is free but participants have to cover their own expenses.

Call for Papers: Religious Feminism and Feminist Spirituality

Religious Feminism and Feminist Spirituality

Call for contributions for the colloquium on the 28th of November 2017 and for NQF 38/1

Coordination: Irene Becci, Helene Fueger, Catherine Fussinger et Amel Mahfoud

Denounced as fundamentally oppressive systems for women, monotheistic religions have been the subject of strong criticism from feminist movements in the West. The traditions most targeted by these criticisms were first those from which most Western feminists had come from, namely Christianity and Judaism (especially in North America). As for the theme of Islam and feminism, it is a particularly complex question today because the issue of the place of women within Islam was very quickly instrumentalized in the colonial context. If the three monotheistic traditions have been criticized for promoting social organization and discriminatory values against women in civil society, their internal functioning has also been called into question (difficulty or even impossibility for women to occupy positions of authority within religious institutions, but also to access texts and places of worship, as well as certain rites).

From these criticisms – but in a much broader context of putting religion into question – the following idea imposed itself: real advances in feminism required renouncing all forms of religious or spiritual beliefs and practices, which were considered to be necessarily alienating. From this point of view, women’s struggle could not be advanced without a strong retreat, even a disappearance, of all religions. For many, Western feminism appears to have had secularization as both a condition of possibility and as a result. In other words, Western feminism is connected to the loss of social influence of religion within modern institutions and a significant decrease in religious affiliation and practice. The relationships between feminism, spirituality and religion, however, deserve to be considered from another perspective today for two reasons.

First, while in the West modernity seemed for a time to imply the disappearance of religion, sociologists and politicians are reconsidering this vision since the end of the 20th century and thematize the “reconfigurations” and / or the “return” of religions within Western societies. Their analyzes are not, however, univocal. Some insist on the radical manifestations of such a return into public space, in the form of fundamentalist movements, particularly within Christianity and Islam. Other research underlines the individualization of the relationship with religion, or highlights the emergence of “new religious movements”, of New Age spiritualities, or other spiritual practices – which interest many more women than men – of various exotic inspirations. Within the academic field, therefore, approaches to religion and spirituality attempt to take account of the complexity of what the term “religion” and “secular” encompass at a sociological level. It is in this context that the historian and gender studies specialist Joan Scott (2009) recently considered it necessary to question the relationship between secularization and emancipation of women, which, according to her, has no historical linearity. The second reason which justifies approaching the relationship between religions, spiritualities and feminisms from a different perspective lies in the existence, often little known in Francophone circles, of the structuring of a feminist critique “from the inside” carried out by women who hold to both their feminist posture and their religious or spiritual commitment. Such a phenomenon was first observed in Christianity and Judaism in the 1960s and 1970s, then a clear feminist dimension emerged in various new religious movements (Wicca, the cult of the great goddess, etc.), and later certain Muslim feminisms emerged and became diffused.

The targets of these religious feminisms are diverse and their demands may take the path of cautious reformism or that of a radical confrontation (an appreciation that must always be contextualized according to the religious framework, some being more constraining than others). Thus, at the level of “work” within religious institutions, some have demanded a better recognition of the functions and activities predominantly occupied by women. Others, from the outset, have demanded access for women to central positions in the exercise of their religion, positions to which they were or are still excluded from (more recently the question also arose for homosexual persons). Regarding texts and considerations of the very conception of the divine and the sacred, the spectrum is equally broad. It may include highlighting the women that had been made invisible in sacred books and in the tradition, of extracting the fundamental texts from their patriarchal and homophobic interpretations, but also of promoting a feminine conception of the divine and of the divine word (for example, “the Goddess” of certain Christian feminists). According to their strategies and interests, these feminists with a religious commitment have therefore proposed alternative practices and rituals, but they have also created associations or academic journals. Through their actions, these feminists have sometimes invested themselves in the most liberal sections of existing institutions, sometimes they have worked at their margins, or they have broken with their official structure while still claiming a particular tradition. The desire to ally with others also led them to become involved in ecumenism or interfaith projects. Others yet have developed a commitment to new forms of spirituality, which are felt to be less fixed and better able to reconcile with their feminism.

Living with their century, these feminists with a religious or spiritual commitment have also had to position themselves in relation to feminist issues regarding civil society (divorce, abortion, sexuality, homosexuality, etc.) and often have had to distance themselves from the official positions of their religious authorities. In the present context, these feminists’ views on the positions and strategies of the fundamentalist wings of their tradition are of great interest.

Finally, when we examine their feminist commitment, we must consider the nature of the arguments underlying their criticisms and claims. Given the importance within the various religious traditions of a system based on a highly hierarchic “complementarity” between men and women, we can wonder how these feminists relate to differentialist conceptions, which assume an essential difference between the masculine and the feminine, accompanied by a strong revaluation of the later. Is this the mainstream or have other feminist postures also been favored in some cases?

By launching a call for scientific contributions devoted to “religious feminisms and feminist spiritualities,” NQF wishes to receive proposals analyzing the forms and stakes of a feminist commitment within the three monotheistic traditions (Judaism, Christianity, Islam) as well as within new religious movements.

Considering the public of NQF, it is necessary that these contributions contextualize the stakes specific to the religious / spiritual tradition while analyzing the feminist stakes, not only as they are developed internally but also with regard to the positions feminists developed outside religious or spiritual frameworks. In this respect, it seems important to us to put into perspective the geographical diversity of these feminisms which have religious / spiritual roots. Indeed, the relations between feminism and Protestantism or between feminism and Judaism do not, for example, function in the same ways in Europe and the United States, a fact which undoubtedly owes as much to the different forms taken by feminist mobilizations as to the diversity of religious orientations in these two socio-geographical areas (in the USA, for example, conservative Protestant churches are more numerous and liberal Judaism is much more present than in Europe). There is also a particular geography of new feminist religious movements (for example, the political orientations or inspirations of certain neo-pagan movements, sometimes reactionary, sometimes progressive, may be opposed in the USA compared to Europe or in cities compared to the countryside). This also signifies that there is a circulation and acclimatization of religious feminisms and feminist spiritualities, as exemplified by the case of Muslim feminisms. In this context, analysis that adopt a comparative perspective either between geographical areas or between religious traditions seem likely to provide stimulating insights.

NQF organizes a colloquium on the theme “Religious feminisms and feminist spiritualities”, which will take place at the University of Lausanne on the 28th of November 2017 and will continue with the publication, at the beginning of 2019, of issue 38/1 of NQF devoted to this same topic. The present call therefore applies to both the colloquium and the issue 38/1 of NQF. We strongly encourage communications with an article proposal, however it is also possible to propose only a communication or an article.

The languages of the colloquium are French and English. The articles in issue 38/1 of NQF will be published in French. However, it is possible to carry out the evaluation and correction of the articles for texts written in English, German or even Italian. In this case, however, the translation and funding for the translation must be done by the author of the article.

Please send your proposals for communication and / or article (1-2 pages) by e-mail to Amel Mahfoud (amel.mahfoudh@hevs.ch) as a word document by 3 April 2017. The evaluation of the proposals will take place in April and a response will be given in early May 2017.

The acceptance of a proposed communication and / or article does not mean that the article will be accepted in the end. Indeed, each text is entrusted for evaluation to two reviewers. On this basis, it may be “accepted as is,” “accepted on condition of modifications” or “rejected”.

Book Announcement: Cristina Rocha

John of God: The Globalization of Brazilian Faith Healing  (OUP2017)  Cristina Rocha

This is the first ethnographic account of the global spiritual movement headed the Brazilian faith healer John of God, who has become an international faith healing superstar in the past decade. Renowned for performing surgeries using kitchen knives and scissors, without anesthetics or asepsis, John of God is visited by thousands of the desperately ill, the wealthy, celebrities such as Oprah Winfrey, Ram Daas, and Shirley MacLaine, and an increasing array of media. Drawing on a decade of fieldwork in Brazil, the US, the UK, Germany, Australia, and New Zealand, Cristina Rocha examines the social and cultural forces that have made it possible for a healer from Brazil to become a global “guru” in the 21st century. The book’s key themes are: the ways in which religion is both globalized and localized in late modernity, the establishment of transnational communities of belief, the transformation of poor rural areas into sites of globalization, the efficacy of healing across cultures, and the prominent place of healing (of the body, the spirit and the planet) and its intimate connection with spirituality and religion in late modernity.

 

“This is one of the most insightful and engaging accounts of spiritual healing in recent years. By focusing on one of the most intriguing spiritual healers of our time, Joao de Deus, Rocha illuminates the enduring relevance, despite significant secularization in the West, of curing through faith. This book belongs on the top shelf of everyone interested in 21st-century religion, spirituality and globalization.”

R. Andrew Chesnut, author of Devoted to Death: Santa Muerte, the Skeleton Saint.

Table of Contents

Preface

Acknowledgments

Introduction

Ch 1: Meeting John of God: an Uneasy Beginning

Ch 2: How does He Get His Magic?

Ch 3: Re-enchanting Healing

Ch 4: Abadiania as a Touristic Borderzone

Ch 5: Spiritual Tourism, Cultural Translation, and Friction

Ch 6: Flows into the Global North: Building a Transnational Spiritual Community

Ch 7: Localizing Flows: Healing the Land of its Suffering

Conclusion

Notes

References

Index

https://global.oup.com/academic/product/john-of-god-9780190466718?q=rocha&lang=en&cc=us#

 

Call for Session Proposals: ISA Research Committee on the Sociology of Religion (RC22)

XIX ISA World Congress of Sociology
Power, Violence and Justice: Reflections, Responses and Responsibilities
Toronto, Canada, July 15-21, 2018

RESEARCH COMMITTEE 22: SOCIOLOGY OF RELIGION: Religion, Power, and Resistance: New Ideas for a Divided World

NOW OPEN – Call for Session Proposals: ISA Research Committee on the Sociology of Religion (RC22): https://isaconf.confex.com/isaconf/wc2018/rc/cfs.cgi?

Program Coordinators:

  • Anna Halafoff, Deakin University, Australia
  • Sam Han, Nanyang Technological University, Singapore
  • Caroline Starkey, University of Leeds, UK

Current environmental, economic, social, and political challenges indicate that people are losing faith in existing power structures and mechanisms for coping with crises. This creates increasingly divided societies, riven by ideological battles for the future of the human and the more than human world. Religion has a place in this picture. Not only is it often a source of divisions; it can also be a source for alternative means of addressing them.

These divisions take new and as yet unclear shapes, which sociologists are only now beginning to comprehend. It is not enough to refer to the struggle between ‘tradition’ and ‘modernity’, terms that dominated sociology through the 1970s. Nor do the tropes ‘colonialism vs. anti-colonialism’ and the ‘clash of civilizations’ adequately explain what is going on. Nor, arguably, does ‘populism vs neo-liberalism’ fully capture such things as the recent clashes between cosmopolitan and anticosmopolitan actors in the major Western democracies. Each of these has a piece of the picture; none of them captures it all.

What is religion’s role in this situation: as a creator of divisions, as a locus of power, and as a ground of resistance?  How does religion influence our divided societies? How is religion influenced in turn?

We invite proposals for RC22 sessions that focus on religion, power, intersectional violence, and social divisions, and also resistance to power, violence, and division. We encourage sessions that explore the nexus between:

  • religion and global capitalism;
  • religion and colonialism;
  • religion and nationalism;
  • religion and racism;
  • religion and violent extremism;
  • religion and gender inequality;
  • religion and sexuality inequality;
  • religion and environmental crises;
  • religion and resistance to power and violence; and
  • other topics that speak to religion’s role in a divided world.

We particularly encourage a focus on new ideas. We thus encourage sessions on:

  • post-colonial, Southern and Eastern social theories;
  • gender and sexuality equality;
  • violent and nonviolent social movements;
  • human rights and peacebuilding;
  • third spaces, digital activism, and other new phenomena.

Above all, we seek new ways of understanding religion in our divided world.

The ISA CONFEX website site will be open to session proposals between 2 February and 15 March, 2017 24:00 GMT.

https://isaconf.confex.com/isaconf/wc2018/rc/cfs.cgi?

We welcome both pre-organised invited sessions, topical sessions that will be open to paper proposals by individuals, and poster sessions and roundtable proposals.

Once the sessions are chosen, individuals will have an opportunity to propose individual papers for those sessions, from April 25 to September 30, 2017 24:00 GMT, also at the CONFEX website.

Please address any questions to the Program Coordinators:

A two-day conference at the University of York: Fresh Perspectives on Pilgrimage and Place

‘Fresh Perspectives on Pilgrimage and Place’

A two-day conference at the University of York July 18-19, 2017 

Background In autumn 2017 an interdisciplinary team (History, Social Anthropology, Religious Studies, Theology, Archaeology, Art History and 3D visualisation) from the University of York, Open University and University of Toronto will complete a 3 year Arts and Humanities Research Council funded project on ‘Pilgrimage and England’s Cathedrals, Past and Present’. The project focuses on cathedrals as unique ‘laboratories’ in which to examine wider questions about the meanings and experience of pilgrimage and sacred space through the centuries.

 

Conference This conference is designed as an opportunity to share project research outcomes in conversation with others working in the fields of pilgrimage and both journey- and place-related spirituality. We therefore invite proposals from individuals (20 minute papers) or groups/networks (90 minute sessions). Proposals (up to 250 words) should be sent to Dr Dee Dyas (dee.dyas@york.ac.uk) by March 1, 2017. Those invited to present papers will be notified by March 21.

 

ISA-RC22 Statement of Opposition to the U.S. Restrictions on Visas and International Travel

January 31, 2017

The Board of the International Sociological Association’s Research Committee on the Sociology of Religion expresses its opposition to the restrictions on international travel, visas, and immigration that have been imposed by the President of the United States and his administration.  We join with many other scholarly associations to protest this restriction on the free movement of people and ideas across national borders.  As scholars of religion, we particularly protest the unjust singling out of Muslims and the residents of Muslim majority countries.

As sociologists, we oppose this Executive Order because it affects our colleagues and students as well as the conditions for knowledge production. In addition, sociologists have documented and analyzed the ways in which symbolic boundaries are made more rigid and result in the social exclusion of specific groups. This Executive Order targeting specific groups of individuals has effects not only on its immediate victims, but also on how our society understands itself and its orientation toward diversity and human rights.

We are an international scholarly organization with members from all over the world.  Some of our members come from the targeted Muslim countries.  Others come from the 38 countries that are affected by the suspension of the Visa Interview Waiver Program – including members of the European Union.  Banning or hindering their travel threatens to prevent them from attending our conferences and participating in our workshops and other intellectual exchanges.  Retaliatory travel banning by the affected countries will isolate U.S. scholars as well, weakening their contribution to our society.

As scholars, we know the importance of maintaining the free flow of information and persons across national borders.  Shared knowledge helps the public understand society’s workings.  It reduces international tensions.  It reduces prejudice.  It creates stronger social institutions.  And it increases international prosperity.  The Executive Order does not increase safety; it increases discord and indeed endangers people around the world.  We call on the American government to reverse the order immediately and restore the free flow of people and ideas between the U.S. and other countries.

On behalf of the Research Committee,
James V. Spickard, PhD, President
Professor of Sociology, University of Redlands
United States of America

Click HERE to download a PDF copy

Seminar at University of Agder, Kristiansand

The Repstad Seminar: Studying Religion in Contemporary Society

This open seminar takes the scholarly work of our colleague professor Pål Repstad as its point of departure. As he is about to retire from his ordinary position at the University of Agder, we give him and ourselves this opportunity to discuss some of his main scholarly interests and perspectives. The seminar concentrates on a further clarification of the social science contribution to the understanding of religiousness in late modern societies. The symposium will also discuss the relevance of social science studies of religion for other scholarly disciplines.

Pål Repstad is professor in sociology of religion at University of Agder, Norway. He has written extensively on changes in contemporary religion, especially about religion in the Nordic countries. Books by him have been translated into Swedish, Danish, English, Bosnian, Turkish and Persian. He has been editor of Nordic Journal of Religion and Society for many years. His most well-known book in English is An Introduction to the Sociology of Religion (2006, co-authored with Inger Furseth). He is an honorary doctor at Uppsala University.

Program

Tuesday May 23, 2017

1015 Welcome

1025: Pål Repstad, University of Agder: Sociology of religion in contexts

1045: Jim Beckford, University of Warwick: Religious diversity: Sociological issues and perspectives

1130: Lunch

1215: Mia Lövheim, Uppsala University: Mediatization and religion: reflections on the usefulness of a difficult word

1245: Inger Furseth, University of Oslo: Religious complexity. Using complexity theory to understand multiple trends

1315: Anne Løvland, University of Agder: Social semiotics in the study of religion

1335: Break

1350: Ida Marie Høeg, University of Agder: Lived religion – a tool in theorizing varieties of religion, spirituality and non-religion? The case of new death rituals

1415: Jan-Olav Henriksen, MF Norwegian School of Theology/University of Agder and Paul Leer-Salvesen, University of Agder: Empirically informed theology

1500: Coffee Break

1530: Former Master and PhD candidates supervised by Pål Repstad present their work (10 minutes each):

Nils Justvik: Sports among Conservative Christians – from sin to a gift from God

Irene Trysnes: Camping with God. Roles and rituals at Christian summer festivals for young people

Tomas Rasmussen: Street Religion – Faith among Romanian beggars in Kristiansand

Kristina Grundetjern: The trek and the target. A pilgrimage in Norway

Bjarte Leer-Helgesen: Preaching to Mourners

Tale Steen-Johnsen: Is anyone listening? Religious leaders building peace in times of violent conflict

1645: Pål Repstad: Summing Up

1700: End of seminar

1900: Dinner

Exhibition

Pål Repstad has for many years been an eager collector of small commercial religious objects. After the seminar, an exhibition based on his collection will open in the university library, with a brief reflection from Pål about what such objects can tell us about contemporary religious trends. After that, there will be mingling and a dinner.

Practicalities

Venue

University of Agder, Campus Kristiansand

http://www.uia.no/en/about-uia/campus-kristiansand

Accommodation

The University of Agder has agreements with the following hotels

  • Thon Hotel Kristiansand
  • Scandic Dyreparken Kristiansand
  • Comfort Hotel, Kristiansand
  • Scandic Kristiansand Bystranda
  • Radisson Blue Caledonien Krs
  • Clarion Hotel Ernst

When booking be sure to mention that you will participate at a conference at the University of Agder to get a reduced price.

A low-cost alternative may be

  • Sjøgløtt Hotell Kristiansand

Registration

https://eras.uia.no/reg.php?id=1903

Please register before April 1, 2017

There is no conference fee and the dinner is complementary of the University of Agder.

Contact and further information:

Hans Hodne, Head of Department

Telephone: 38 14 20 66

Mobile: 416 75 581

hans.hodne@uia.no

 

 

Call for Papers: Social Science History Association Religion Network

Social Science History Association 2017 Annual Conference

Montreal, Quebec, November 2-5, 2017

Conference Theme: “Changing Social Connections in Time and Space”

The Religion Network of the Social Science History Association invites proposals for papers, panels, and book sessions for the 42st annual meeting of the Social Science History Association in Montreal, Quebec, November 2-5, 2017.  We also are looking for volunteers to serve as panel chairs and discussants.

The SSHA is the leading interdisciplinary association for historical research in the US, providing a stimulating venue for explorations of how social processes unfold over time. The Religion Network serves as the home within the organization for scholars interested in religious history, religious mobilization, religious change, and religion’s effect on social and political processes. Our network is interdisciplinary and cross-national in scope, and embraces all scholarship that examines how religion intersects with other social processes in historical perspective.

We encourage the participation of graduate students and recent PhDs as well as more established scholars from a wide range of disciplines and departments. Graduate students are eligible to apply for financial support to attend the annual meeting (seehttp://www.ssha.org/grants). Further details about the association, the 2017 annual meeting, and the call for proposals are available on the SSHA website:www.ssha.org.

The deadline for paper and/or panel submissions is March 3rd, 2017.

We welcome and encourage papers and panel proposals on a wide array of issues related to the historical study of religion and society. While complete panel proposals (consisting of 4-5 individual papers, a chair, and a discussant) are preferred, we also seek out high-quality individual paper submissions. Panels and papers may address the topics below, or any other relevant and related topic examining religion in a historical context:

  • Religion and Science
  • Religion, Morality, and Social Norms
  • Religion and Populist Politics
  • Religious Networks
  • Secular, Religious, and Sacred Spaces
  • Religion and Migration
  • Comparative Secularisms

Please use the SSHA’s web conference management system to submit your papers and panel proposals. Paper title, brief abstract, and contact information should be submitted at http://prod.sshaconference.org/people/login. Please do not hesitate to contact the Religion Network representatives with any questions, comments, or for help with submissions.

Thank you, and we look forward to a stimulating set of panels at this year’s SSHA meeting.

Ates Altinordu (atesaltinordu@sabanciuniv.edu)

Damon Mayrl (dmayrl@clio.uc3m.es)

Sam Nelson (scnelson0@gmail.com)

Philip Gorski (philip.gorski@yale.edu)

SSHA Religion Network Representatives