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Who Owns Religion? : Scholars and Their Publics in the Late Twentieth Century.
・ISBN 978-0-226-64934-4 cloth US$ 125.00
￥29,287.- (税込) ※（※）価格はご注文時の参考価格となります。
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お気に入り
★★★
・ISBN 978-0-226-67598-5 paper US$ 35.00
￥8,200.- (税込) ※（※）価格はご注文時の参考価格となります。
納品価格につきましては書籍の入荷時点で確定となります。
版元の原価改定、外国為替の変動等により異なる場合がございますので、予めご了承下さい。
お気に入り
★★★
電子版あり 大学・学術機関向け電子ブック（eBook）ISBN 978-0-226-67603-6
| 著者・編者 | Patton, Laurie L., |
|---|---|
| 出版社 | (U. Chicago Pr., US) |
| 出版年月 | 2019 |
| ページ数 | 320 pp. |
| 言語 | ENG |
| ニュース番号 | ＜653-L311 653-P586＞ |
解説
Who Owns Religion? focuses on a period-the late 1980s through the 1990s-when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves.
Taking the reader through several compelling case studies, Patton identifies two trends of the '80s and '90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms "eruptive public space," and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all.
Patton's book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.
Taking the reader through several compelling case studies, Patton identifies two trends of the '80s and '90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms "eruptive public space," and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all.
Patton's book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.