The Good, the Bad, and the Non-Religion
Another one of my videos, built off a couple of conference papers, in which I present and analyze the problematic rhetoric of ‘good’ and ‘bad’ religion in the academic study of ‘non-/religion’… and why this matters. I also couldn’t resist getting some Bad Religion in there…
The conference in October was ‘Research in Religion’ in Edinburgh, 20 October 2018, https://researchinreligion2018.wordpress.com/
The original conference in Bonn was “Hijacked! A Critical Treatment of the Public Rhetoric of ‘Good’ and ‘Bad’ Religion” from 7-11 June 2017, https://www.fiw.uni-bonn.de/religionsforschung/forschungsprojekte/konferenz-hijacked
The abstract from October reads as follows:
The Good, The Bad, and the Non-Religion: The Public Rhetoric of Good/Bad ‘Religion’ in Academic ‘Non-/Religious’ Studies
The first decades of the twenty-first century have seen a rise in what Aaron Hughes has dubbed the ‘rhetoric of authenticity’ in public discourse about religion, whereby ‘good religion’ which is ‘egalitarian, progressive, pluralistic, democratic, and so on’ is constructed as ‘the real or authentic version’ and set against its dichotomous opposite, ‘bad religion’ (2015, xiv–xv). This dubious rhetoric – particularly popularized in the political sphere by former UK Prime Minister Tony Blair – constructs ‘good religion’ as something that ‘conforms to, and does not challenge, liberal secular principles. Good religion stays out of “politics.” Bad religion takes a critical stand against liberal categories and is, therefore, fanatical.’ (Fitzgerald 2015, 206) Deciding what counts as ‘good’/bad’ (or ‘moderate’/’radical’) is a question of power and, in current UK discourse, involves a reification of tolerance as a ‘British value’ in official and media discourse (cf. UK Government’s Prevent strategy), a fantasized Islamic world of pure intolerance’ (Brown 2015, 161).
The same decades have seen a marked rise in the number of individuals choosing to not identify as religious across the globe, a related rise in academic studies of what it might mean to be other than religious, and a burgeoning body of substantive studies mapping and theorizing the beliefs, practices, identifications, values and social contexts of ‘non-religious’ populations. In this paper, I place this area of research into conversation with a body of work which critiques much of the academic study of ‘religion’ for perpetuating the ‘rhetoric of authenticity’, and I demonstrate that in many cases, the rhetoric is the same in studies of ‘non-religion’, despite the added ‘non-‘. Thus, the academic study of non-religion also ‘inadvertently maintains a host of Christian assumptions that reflect the all too Christian heritage of the term “religion”’ (Hughes 2015, 120).