Listen to season three of The VSI Podcast for concise and original introductions to a selection of our VSI titles from the authors themselves.
Having chosen “entanglement” as the best word to describe religious and secular cultures interacting, I noted with interest the oral arguments in Carson v. Makin, heard 8 December 2021.
In 2021, our authors published new research, analysis, and insights into topics ranging from religious tolerance to taboo, atheist stereotypes to the appeal of religious politics, and much more. Read our top 10 blog posts of the year from the Press’ authors featured in our Religion Archive on the OUPblog: 1. Stereotypes of atheist scientists […]
As we approach the end of 2021, we can look back at the previous two years of restrictions, lockdowns, COVID tests and vaccination lines, not to mention all the political strife… or we can look to the unknown, ahead to the new year. But let us pause for a moment and enjoy the now: a holiday season that should be livelier than last year’s. After all that’s gone on, we could use some old-fashioned holiday cheer.
In the fall of 1999, another action movie came and went, garnering disappointed reviews and a pittance in ticket sales. Adapted from Michael Crichton’s novel “Eaters of the Dead”, The 13th Warrior offered a surprising premise.
Coping with a global pandemic has laid bare the need for public trust in science. And there is good news and bad news when it comes to how likely the public is to trust science. Our work over the past ten years reveals that the public trusts science and that religious people seem to trust science as much as non-religious people. Yet, public trust in scientists as a people group is eroding in dangerous ways. And for certain groups who are particularly unlikely to trust scientists, the belief that all scientists are loud, anti-religious atheists is a part of their distrust.
One of the most curious features of sudden-onset secularisation on the island of Ireland has been the revitalisation of religious politics. This is most obvious in Northern Ireland, where within the last three months, the chaotic introduction of the Brexit protocol, loyalist riots, and a controversy about banning so-called “gay conversion therapy” have been followed by dramatic declines in electoral support for and leadership changes within the largest unionist party that can only be described as chaotic.
The SHAPE (Social Sciences, Humanities, and the Arts for People and the Economy) initiative advocates for the value of the social sciences, humanities, and arts subject areas in helping us to understand the world in which we live and find solutions to global issues. As societies around the world respond to the immediate impact of the COVID-19 pandemic, research from SHAPE disciplines has the potential to illuminate how societies process and recover from various social crises.
Listen to season two of The VSI Podcast for concise and original introductions to a selection of our VSI titles from the authors themselves.
The year is 1924: the restriction acts designed to turn the tide of Eastern and Southern European immigration into a trickle have been signed into US law. However, nativist panic continues apace. In quick succession three titans of US literary modernism weigh in, each with the novel still judged their best: F. Scott Fitzgerald’s The Great Gatsby (1925), Willa Cather’s The Professor’s House (1926), Ernest Hemingway’s The Sun Also Rises (1926).
Though not a believer himself, Napoleon was well aware that religion was a vital tool for any ruler, especially when many of his subjects were believers. As he said to his secretary, Emanuel Las Cases, on St Helena at the end of his life: “from the moment that I had power, I hastened to re-establish religion. I used it as foundation and root. It became the support of good morals, of true principles, of good manners.”
OUP have recently announced our support for the newly created SHAPE initiative—Social Sciences, Humanities, and the Arts for People and the Economy. To further understand the crucial role these subjects play in our everyday lives, we have put three questions to four British Academy SHAPE authors and editors—social and cultural historian Lucy Noakes, historian of objects and faith Eyal Poleg, historical sociolinguist Laura Wright, and Lecturer in Contemporary Art History Mary Kelly—on what SHAPE means to them, and to their research.
It might be an exaggeration to say a boar broke the internet. But when someone posted an image of wild boar sleeping on a mattress and surrounded by garbage from a recently-raided dumpster in Haifa, Israel in March, Twitter briefly erupted. In a recent article in The New York Times, Patrick Kingsley documented the uneasy relationship, not only between people and pigs, but also between the people who want the animals eliminated and those who welcome them. But Kingsley curiously omits an important detail: the drama over the fate of Haifa’s boar plays out against a backdrop of taboo and religious law.
No matter the contemporary crisis trending on Twitter, from climate change to the US Senate filibuster, people who follow the news have little trouble finding a congenial source of reporting. The writers who worry about polarization, folks like Ezra Klein and Michael Lind, commonly observe the high levels of tribalism that attends journalism and consumption of it. The feat of being skeptical of the other side’s position while turning the same doubts on your own team is apparently in short supply. The consequences of skepticism about disagreeable points of view for the virtues of intellectual curiosity are not good.
Right-wing and reactionary forces in the USA and UK are once again stoking panic about trans people and practices of gender and sexual variation. Their arguments, though, rely upon faulty assumptions about gender, particularly in relation to history and religion.
Queen Elizabeth II and the royal family have featured prominently in the British state’s response to the COVID-19 pandemic. The expectation that the monarch should articulate a spiritual response to the threat of disease has deep roots. It took its modern form with Queen Victoria, whose reign decisively transformed the relationship between religion, the sovereign, sickness, and health.