Tag Archive | Academia

Conference Season Approaches

One often hears the summer and autumn months as “conference season” but in recent years this hasn’t really been the case for me. You can put that down to a relative dearth of funding, concentrating on finishing the doctorate, and my brief sojourn out of academia to work for the Scottish Greens. That being said, I have always found the time and funds to attend the British Association for the Study of Religions (BASR) conference, which I have attended every year since 2011 (except 2014, when I was invited to represent the Religious Studies Project (RSP) at another conference which clashed with the BASR).

However, this year things are different. I am back in the academic game, with a generous research budget (thanks to the Leverhulme Trust) and have quite a busy schedule coming up. In fact, a couple of weeks ago I attended an excellent one-day conference on Ireland, Scotland and the Problem of English Nationalism: from Home Rule to Brexit at the University of St Andrews which was extremely relevant to my current project.

Here’s what I have coming up over the next few months:

Multiple Religious Identities – Individuals, Communities, Traditions

16th Annual Conference of the European Association for the Study of Religions (EASR), 17-21 June 2018, Bern.


This is only the third EASR conference I will have attended (previously Budapest [2011] and Liverpool [2013]) and I am looking forward to not worrying about a presentation, to representing the BASR at various committee meetings, and to flying the flag for the RSP, along with Sammy Bishop and Tom White.

With the help of the inestimable Moritz Klenk, I shall (hopefully) be recording four podcasts for the RSP: with Susannah Crockford, Carmen Becker, Atko Remmel, and Marchus Moberg & Sofia Sjö. Hopefully we will also get a roundtable discussion recorded, and with the others’ help the RSP should be sitting around 10 podcasts up for the beginning of our 2018-2019 academic year.

Worldviews in World View: Particularizing Secularism, Secularity and Nonreligion 

5-6 July 2018, King’s College London. This is the first NSRN conference I will have been able to attend since 2012. I am not presenting, but am attending in a research capacity, as well as in my role as Co-Director of the NSRN. This conference is highly relevant to my current research, and I may even get a podcast or two recorded for the RSP.


BSA SocRel Annual Conference 2018 on “Religion and Education.” University of Strathclyde, 10–12 July 2018.


I am still swithering about whether to attend or not, but as this is just a short journey away (Glasgow) and as I haven’t been to a SOCREL conference since 2016, this would be a good opportunity to catch up with some colleagues, do a bit of networking, and record a podcast or two. Watch this space.

Borders and Boundaries: ‘Religion’ on the Periphery

Joint Conference between the British Association for the Study of Religions and the Irish Society for the Academic Study of Religions, 3–5 September 2018, Queen’s University, Belfast

Main Venue 2

I am one of the co-organizers of this conference, so my attention shall be spread fairly thin. No podcasting for me! However, in addition to delivering the Treasurer’s report to the BASR AGM, and welcoming my real-life dad to a conference for the first time, I have also co-organized a double panel session on ‘Unbelief Across Borders‘ featuring Josh Bullock, David Herbert, Lois Lee, James Murphy, Rachael Shillitoe, Anna Strhan and Hugh Turpin. The panel abstract is pasted below, and the full session/s details are here are a PDF.

In recent years, scholars have highlighted the need to understand religious ‘unbelief’, nonreligion and secularity in settings beyond the boundaries of the region that generated these concepts and discourses, namely, the West. Yet there is also a wider need to understand how ‘unbeliefs’ and experiences of ‘unbelieving’ are regionally contingent, within the West as well as beyond. Atheism, and other forms of so-called unbelief in the West itself vary intra-nationally by region, as well as by country. As noted in the call for papers for this conference, the negotiation between different religious lifeworlds, worldviews, constructs and dogmas takes place across perceived borders, whether real or imagined. Thus, the content, style and social experience of ‘unbelieving’ is likely to vary according to context. It might vary, for example, according to the prevalence and prominence of inherited systems of supernatural belief in the local context, which might impact the integrity of the ‘sacred canopy’; or according to the nature of the local religious tradition(s) (whether Protestant, Catholic, Orthodox Christian; Sunni or Shi’a Muslim, or combination of traditions, etc.). The social experience of being an atheist or agnostic in rural Poland (with a relatively homogeneous and politicised Catholic culture) is likely to be different to that in Poland’s urban centres, as well as from an unbeliever in, say, the Netherlands (with its mixed, Catholic-Protestant heritage, advanced secularisation, history of pillarization etc.). This double panel explores the regional contingencies of being and articulating ‘unbelief’ of various kinds. It also investigates the potential of comparative approaches to generate new knowledge and (much needed) new theory in the study of unbelief, nonreligion and secularity, and provides an opportunity to explore the limits and margins, centres and peripheries of ‘unbelief’ in comparative local and international perspective.

Finally – for now – I will be attending and presenting at the EUREL, Formatting Nonreligion in Late Modern Societies – Institutional and Legal Perspectives conference, University of Oslo, 26-27 September 2018.


Paper title: Non-Religion as Religion-Related Discourse: An Empirical Invitation

I will begin by outlining and arguing for my preferred understanding of ‘non-religion’ as a form of religion-related discourse. Drawing upon extensive fieldwork in Edinburgh, and developing comparative work between Northern Ireland and Scotland, I will make three key points. First, the local and national particularity of a religion-related discursive field serves as more than a mere context or backdrop but actively participates in its construction, and thus in the positioning of phenomena and social actors as ‘religious’ or ‘non-religious’. Second, in many cases the ‘non-religious’ is implicit in the subject position of those actors utilizing religion-related discourse, and thus we should avoid taking naïve discourses on the insubstantial nature of ‘secularity’, ‘non-religion’ etc. at face value. Third, religion-related categories frequently serve as ‘power categories’, meaning that being positioned as ‘religious’ or ‘non-religious’ means more in certain circumstances than it does in others.

Using empirical examples, I will emphasize that ‘religion’ exerts enormous power in certain contexts in contemporary society, and that therefore certain positions are placed into conversation with religion, and might contextually considered to be ‘non-religious’. This approach avoids reifying ‘religion’ as in some way unique, whilst also fully incorporating religion-related subject positions—including the ‘non-religious’—into the academic study of religion. It is my hope that such work can act as a bridge between two increasingly entrenched positions in the contemporary study of religion-related phenomena—one that is interested in understanding ‘religion in the real world’, and the other in understanding the discursive processes by which that statement makes sense.


(Academic) Life Update, Primatology, and Gilbert and Sullivan’s “Patience”

Hello world.

This blog has been going for eight years. But I haven’t written much of late.  I have recently read through every single post here, and in the majority of cases I found myself thinking “who is this guy?” It is amazing to see how one changes over time. I guess blogs are somewhat equivalent to the diary of old? Needless to say, I removed a few posts.

In any case, after attending a few events recently involving my wonderful friend, mentor and colleague James Eglinton, I decided that it was high time I audited my online presence and made a concerted effort to re-establish myself online. So, here is a fresh attempt… a new name for an old blog, an eventual collation of “everything” I am doing… and a renewed clarity in my output: academic, theatre, and politics.

With that in mind, here are my latest updates in each of these areas:

  • I recently interviewed Professor Agustin Fuentes of the University of Notre Dame on the topic  “Why do we believe? Evolution, Primates, and the Human Niche.” It was an honour to speak with Agustin, and the podcast – which was on the topic of his high-profile “Gifford Lectures” – has received a lot of attention, including an excellent critical response from Tenzan Eaghll. L’esprit de l’escalier, eh?
  • We have just begun rehearsals for Gilbert & Sullivan’s “Patience” in which I have been cast as Reginald Bunthorne… one of the poets who is vying for the love of the village milk-maid, Patience. It is just so delicious and wonderful that my wife, Lindsey, has been cast as Patience, and my best pal, Geoff – who was also our “best man” – has been cast as Grosvenor, my rival This is going to be such a fun summer!

  • Finally, without any commentary, my recent Tweet on the “Windrush generation” saga sums up where I am just now…


Much love,

C xx




A near perfect statement of my current approach to studying religion

“Our object of study is the way religion is organized, discussed, and discursively materialized in cultural and social contexts. “Religion,” in this approach, is an empty signifier that can be filled with many different meanings, depending on the use of the word in a given society and context. It is this use of “religion”—including the generic definitions of academics—that is the responsibility of scholars to explain. Making the discourse on religion the main focus of our work also acknowledges the fact that we as scholars are ourselves actors on the fields of discourse.”

Von Stuckrad, Kocku. “Reflections on the Limits of Reflection: An Invitation to the Discursive Study of Religion.” Method & Theory in the Study of Religion 22, no. 2 (October 1, 2010): 156–169, p. 166.

I do apologise for all of the activity lately… I can’t help finding ‘gold’ :)

Studying the Nonreligious, and the Marginalisation of the Nonreligious in the Academic Study of Religion

A few months ago, I started thinking about the relationship between ‘nonreligion’ and ‘inequality’ for a conference presentation I had to write, and a number of things came to mind. Of course there is the dominant popular and media discourse portraying secularist uproar over prayers at town council meetings, the teaching of Creationism in schools, or the visible battles which have been waged on buses, billboards and car bumpers in recent years. Stephen Bullivant rightly states that ‘…popular and media discourse surrounding atheism and unbelief tends to be overly simplistic and unhelpful, often focusing on the perceived ‘arrogance’ or ‘aggressiveness’ of unbelievers (depicted as a homogeneous group)’[1]. However, it is to an inequality which is less visible to which I turn: I wish to quickly show that there is a historical inequality present in the academic study of religion, in terms of the marginalisation of the nonreligious as an appropriate subject ‘group’ for study… and then provide reasons for an academic study of ‘nonreligion’.

I should begin by emphasising that this is a steadily improving situation. I have presented papers in recent months at panel sessions at SOCREL, EASR and SSSR conferences [these are a big deal]where it was standing-room only. Two key research groups have been established in the past decade – the Institute for the Study of Secularism in Society & Culture (ISSSC) at Trinity College, Massachusetts, and the Nonreligion and Secularity Research Network (NSRN); these two groups also joined together to launch the journal Secularism and Nonreligon in August 2011; the recent edition of the Journal of Contemporary Religion focused entirely on the nonreligious; and the NSRN Bibliography (which I manage) contained [the last time I checked] over 480 scholarly books and articles on atheism, secularity, nonreligion and related topics (360 since 2005).

However, things have not always been so encouraging. Stephen Bullivant and Lois Lee do an excellent job of tracing the history of research into the nonreligious in their recent Interdisciplinary Studies of Non-religion and Secularity: The State of the Union. There they trace a historical neglect of ‘nonreligion’ to the non-religiosity of many of the social sciences’ early pioneers who, in trying to understand why so many people could believe in something “so absurd”, “arguably failed to recognize that their own lack of belief might itself be amenable to similar research” [2]. They also point to extensive interest in the anomaly of unbelief from Catholic social scientists throughout the 1950s and 1960s. From either camp, therefore, it is understandable that:

“Much of the early research that mentions the nonreligious has included nonreligious individuals as a comparison group, a statistical outlier, or an afterthought [or, indeed, as a problem to be dealt with]. Rarely has the aim of most existing research been to explore the lives, experiences, and characteristics of the nonreligious” [3].

“Low religiosity” is, as Frank Pasquale states, a “relative measure based on self-reports”. “Its meaning shifts with the nature of the underlying sample” [4] and the branding of those who are nonreligious as having “low religiosity” tells us little about what their nonreligiosity actually means to them. ‘As a result, terminology used to refer to the nonreligious in the social science of religion has often been ambiguous, imprecise, and even “biased and derogatory.”[5] One does not have to look very far to find examples of such work – here are just a couple from my recent reading:

  • ‘…religious behaviour is […] founded on the distinction of sacred and profane experience. The nonreligious person, conversely, is one for whom there is nothing sacred or holy’ [6];
  • ‘In the absence of religion, people tend to believe anything rather than nothing…’[7].

[A relevant footnote to this discussion would be, of course, the obvious point that the study of secularisation is not the study of the nonreligious…]

But why should scholars of religion be interested in the nonreligious anyway? I’ve come up with three reasons so far…

The Nonreligious Majority?

In his survey of the findings from recent surveys (2007), Phil Zuckerman found that ‘“nonbelievers in God” as a group actually come in fourth place (500-750 million) – after Christianity (2 billion), Islam (1.2 billion), and Hinduism (900 million)’[8], far outnumbering other groupings such as Jews and Mormons. If other smaller groups are deemed worthy of differentiated scholarly attention, then it is only appropriate that this same curiosity be extended to those who cannot be described, or do not self-describe, as ‘religious’.

Unlike the US where nonreligious individuals remain a very small (yet growing) population, it is increasingly being shown that being ‘nonreligious’ is a very significant minority position in the UK, if not an overall majority. Drawing on a variety of sources, Zuckerman gives estimates of between 10 and 44 percent of the UK population being ‘nonreligious’ (dependent upon how ‘nonreligious’ is defined)[9]. In addition, 53.4 percent of British respondents to the European Values Survey question stated that they were ‘not a religious person’[10]. Whilst I would contend that the majority of these studies provide insufficient understandings of ‘nonreligiosity’ – due to narrow, one-dimensional quantitative measures – these observations demonstrate that a significant proportion of (particularly British – my context) people can potentially be classified as ‘nonreligious’, and are worthy of attention simply by virtue of their sheer number, if for no other reason.

The Nonreligious Monolith

As Timothy Fitzgerald contends, the study of ‘religion’ has largely been built upon something which is seen as ‘distinctive and separate and requir[ing] special departments and methodologies for its study’[11]. This religion can be conceived in a number of ways[12]: simply and equivocally as ‘Christian’ religion; in a ‘normative’ fashion – where pervasive general understandings of ‘religion’ exclude ‘superstitious’ practices and ‘minority’, ‘high-demand’ or ‘exclusive’ groups from being considered ‘really’ religious; and the ‘secularist’conception which labels certain acts ‘religious’ and others ‘secular’, carving up the social order in a particular way. A common theme throughout these approaches is that they are designed to exclude ‘inappropriate’ areas of study. Consequently, as suggested above, the majority of studies designed to study religion are ‘often of little use for studying its lack’ or opposite[13].  In addition, studies which do acknowledge the nonreligious tend to pay them little attention, or treat them as a monolithic minority religious position – religious ‘nones’– alongside other minority groups.

The phenomenon of nonreligion encapsulates a wide variety of positions. According to Frank Pasquale – writing, in this case, about the terms ‘atheism’ and ‘secularity’:

There are [also] other windows into this domain, each with a distinctive slant, such as irreligion, religious doubt, unbelief or nonbelief, freethought, agnosticism, (secular) humanism, rationalism, materialism, philosophical naturalism, and (religious) scepticism…[14]

Even this comparatively comprehensive list of ‘windows’ omits the term ‘bright’, which was officially coined in 2003, and famously evangelised by Daniel Dennett (2003), to describe ‘a person with a naturalistic worldview, […] free of mystical and supernatural elements’[15]. It also omits individuals who may be reluctant to label themselves with a nonreligious term[16], or the truly indifferent who ‘find religion to be so irrelevant […that they are] not even conscious of […rejecting] it’[17]. The purpose of this enumeration was not to focus upon these different nonreligious types, but to demonstrate the unjustifiable tendency – where the nonreligious are even considered at all – to see the nonreligious as a unified monolith, whilst simultaneously opening up the ‘religious’ category to minute degrees of nuance.

The Study of Religion

Finally, I wish to make two key points which justify the study of nonreligion from the perspective of Religious Studies: using nonreligion to test the perceived universality of religion, and the foundation of the study of religion in the study of people.

Beginning once again with Timothy Fitzgerald, there is an unfortunate but prevalent tendency for

…many academics in history, anthropology, or religious studies [to] use […‘religion’] generically as though [it] is universal in time and place… [18]

Many scholars ‘presume that [the term ‘religion’] points to pre-social and thus universal sentiments’[19]. Even within the cutting-edge cognitive science of religion, one of the most frequent and heated debates concerns whether human beings are innately religious. Whilst this universalising tendency receives some attention in scholarly works, objections to it are generally framed in terms of misrepresentation of the specificities of (mainly non-Western) religions, through the application of ‘modern Western concepts […or] borrowing a few concepts […] from other cultures’[20]. What these critiques ignore, is the argument that whilst

It is probably true… that there is no human society which totally lacks cultural patterns that we can call religious […]. It is surely untrue that all men in all societies are, in any meaningful sense of the term, religious.[21]

Secondly, flowing throughout the extensive scholarly disagreement on how to define religion is a common denominator that religion is a social phenomenon. This phenomenon can be traced to:a particular type of conversation; a distinctive part of human nature; something in which people place ‘unrestricted value’[22]; any number of ‘ideas, symbols, feelings, practices and organisations’[23]; or some sort of transcendent ‘Focus’[24]. However, the unifying factor throughout these approaches is, quite simply, people – and this holds even for scholars who would make a transcendent, meta-empirical focus the key element. The demarcation of this ‘Focus’ as a central concern of religion makes no judgement on whether that presupposition is ‘true’ and, according to this method’s advocates, ‘it is necessary to describe [a particular people’s] interplay with the environment, and also with their ‘supernatural’ environment’ in order to adequately understand them[25].

These observations hopefully demonstrate that one of the central foci of Religious Studies is human beings – and this includes the nonreligious. Even if some sort of ‘supernatural’ element is prioritised, those who are classified as ‘nonreligious’ either engage with this through rejection, or through raising questions about its importance through their non-engagement. In either scenario they remain valid subjects for Religious Studies.  Engaging with the nonreligious helps academics both to ‘understand better the role of faith in modern society’[26], and to appropriately engage with people, in groups or on their own, who consciously or unconsciously live without religion.

Now, I am not contending that every study needs to focus upon the nonreligious… or that the nonreligious need to be more than a footnote. However, they do need to be a footnote. If scholars wish to focus exclusively on religious groups, they need to justify why this is worthwhile. If they want to read in religiosity into everything – be this homo religiosus, invisible religion, implicit religion, everyday religion – then they need to provide robust reasons why, and explain what they are doing when they read religion into the lives of those among whom it is not visible on many or all standard measures.

[1] ‘Teaching Atheism and Nonreligion: Challenges and Opportunities’, Discourse 10, no. 2 (2011): 3.

[2] Stephen Bullivant and Lois Lee, ‘Interdisciplinary Studies of Non-religion and Secularity: The State of the Union’, Journal of Contemporary Religion 27, no. 1 (2012): 20.

[3] in Frank L. Pasquale, ‘The Social Science of Secularity’, Free Inquiry 33, no. 2 (2012): 17–23.

[4] Frank L. Pasquale, ‘Unbelief and Irreligion, Empirical Study and Neglect Of’, in The New Encyclopedia of Unbelief, ed. Tom Flynn (Amherst, NY: Prometheus, 2007), 764.

[5] R. Cragun and J.H. Hammer, ‘“One Person”s Apostate Is Another Person’s Convert’: What Terminology Tells Us About Pro-religious Hegemony in the Sociology of Religion’, Humanity and Society 35 (2011): 159–175.

[6] William E. Paden, Religious Worlds: The Comparative Study of Religion (Boston: Beacon Press, 1988), 48–49; cited in Terence Thomas, ‘“The Sacred” as a Viable Concept in the Contemporary Study of Religions’, in Religion: Empirical Studies, ed. Steven J. Sutcliffe (Surrey: Ashgate, 2004), 51.

[7] M. Percy, ‘Losing Our Space, Finding Our Place’, in Religion, Identity and Change, ed. S. Coleman and P. Collins (Aldershot: Ashgate, 2004), 39.

[8] Phil Zuckerman, 2010. Society without God: What the Least Religious Nations Can Tell Us about Contentment. New York: New York University Press, p. 96.

[9] Zuckerman, Phil. 2007. Atheism: Contemporary Numbers and Patterns. In The Cambridge Companion to Atheism, ed. Michael Martin, 47-65. Cambridge: Cambridge University Press, p. 49.

[10] Weller, Paul. 2008. Religious Diversity in the UK: Contours and Issues. London: Continuum, p. 51

[11] Fitzgerald, Timothy. 2000a. The Ideology of Religious Studies. Oxford: Oxford University Press, p. 3.

[12] Sutcliffe, Steven. 2010. Paper: Religion – What Are We Talking About? (Launch of the Religion and Society – Edinburgh Network [RASEN]). In RASEN. University of Edinburgh, October 25.

[13] Bullivant, Stephen. 2008. “Research Note: Sociology and the Study of Atheism.” Journal of Contemporary Religion 23 (3): 363-368, p. 364

[14] Pasquale, Frank L. 2010. A Portrait of Secular Group Affiliates. In Atheism and Secularity – Volume 1: Issues, Concepts and Definitions, ed. Phil Zuckerman, 43-87. Santa Barbara: Praeger, p. 43.

[16] Bullivant 2008, 364

[17] Campbell, Colin. 1971. Toward a Sociology of Irreligion. London: Macmillan, p. 39.

[18] Fitzgerald, Timothy. 2007. Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. Oxford: Oxford University Press, p. 46.

[19] McCutcheon, Russell T. 2007. “‘They Licked the Platter Clean’: On the Co-Dependency of the Religious and the Secular.” Method and Theory in the Study of Religion 19: 173-199, p. 182.

[20] Platvoet, Jan G. 1999. To Define or Not to Define: The Problem of the Definition of Religion. In The Pragmatics of Defining Religion: Contexts, Concepts and Contests, ed. Jan G. Platvoet and Arie L. Molendijk, 245-265. Leiden: Brill, 250-51

[21] Geertz, Clifford. 1968. Religion as a Cultural System. In The Religious Situation, ed. Donald R. Cutler, 639-688. Boston: Beacon Press, p. 664.

[22] Cox, James L. 1996. Expressing the Sacred: An Introduction to the Phenomenology of Religion. 2nd ed. Harare: University of Zimbabwe Publications, p. 15.

[23] Beckford, James A. 2003. Social Theory and Religion. Cambridge: Cambridge University Press, p. 2.

[24] Smart, Ninian. 1973. The Phenomenon of Religion. New York: Seabury, p. 57.

[25] Smart, Ninian. 1973. The Phenomenon of Religion. New York: Seabury, p. 68.

[26] Bainbridge, William Sims. 2005. “Atheism.” Interdisciplinary Journal of Research on Religion 1: 1-24, p.1.

Why God never received a PhD…

A friend posted this in a Facebook group, and I had to share. I have no idea of the source, so I am quite happy to remove/add a credit if anyone can fill me in.

I’m afraid I am still in the midst of writing a final conference paper, but once that is done I shall be back… and probably post the papers in blogified form is anyone is interested.


Toward a Typology of ‘Nonreligion’: A Qualitative Analysis of Everyday Narratives of Scottish University Students

It is six weeks until  submit my 25,000 word MSc by Research thesis. Thank goodness I now have a title and an abstract…

Here it is, for your enjoyment:

Toward a Typology of ‘Nonreligion’: A Qualitative Analysis of Everyday Narratives of Scottish University Students

This thesis details the outcomes of a small-scale research project into a relatively new and under-researched field. The aim was qualitatively to map out the different types of nonreligiosity articulated by some nonreligious students at the University of Edinburgh. Beginning by demarcating the concept of ‘nonreligion’ around which the study revolves, the author outlines: first, why such a study is necessary and worthwhile; second, the specific theoretical questions to which the study is directed; and third, the specific relevance of studying nonreligion within Religious Studies. In approaching the subject in this way, this study calls into question the reified dichotomy between religion and nonreligion, expands what the author calls the ‘nonreligious monolith’ and questions ideas of religious universality. The specifics of this study are detailed at length. Particular focus is given to the suitability of a Scottish university student population as a subject-group, and to the methodology employed, which uses electronic questionnaires and in-depth interviews to elicit unscripted narratives from selected participants. The author demonstrates that current typologies based on internally and/or externally selected and defined nonreligious identity labels, tend to be inadequate and inaccurate. Nonreligious students are shown to be highly aware of the subjectivity of their interpretations of key identity terms, and in many cases they maintain multiple identities simultaneously, in a situational and pragmatic fashion. These identities also vary in terms of concreteness and salience, and are informed by a wide variety of relationship- and education-based subjective experiences. A more nuanced approach is then proposed, based on the questionnaire and interview evidence, categorising individuals according to the overarching narrative through which they claim to interact with (non)religion. The thesis concludes by returning to the initial motivating questions – particularly concerning the reified status given to (non)religion  in traditional representations – and calling for future research investment in order to continue fleshing-out the nonreligious field, and for a continued movement away from attempts to explain nonreligion from a perspective of normative religiosity.