Orientalism, representation and religion: the reality behind the myth

Said's Orientalism has been called an ‘epoch-making’ and ‘paradigm constitutive’ book. While it undoubtedly caused a stir on its appearance and proved an important influence upon post-colonial studies and other developments in literary and cultural theory, a careful re-reading of it reveals a deeply flawed work that offers a confused analysis of human representations and realities, a highly selective and partial engagement with Western and Middle Eastern history and scholarship, and a particularly unhelpful approach to religion. The argument offered here is that Said's claims about ‘Orientalism’ are actually incoherent, veering between Foucauldian social constructionism and references to trans-cultural human realities; that the theoretical approaches to religion are inconsistent and highly selective; that the account of human agency is entirely inadequate; and that, although Said condemns entire generations of Orientalist scholars as racist, imperialist and ethnocentric, he is insufficiently reflective about his own scholarly position and the implications of its inconsistencies. Although Orientalism has been hailed as a book that ‘breathed insurgency’, it actually offers a vision of human beings as remarkably powerless in the face of arbitrary and abstract discourses that define their lives as oppressors or oppressed. Said sought to demonstrate that the reality behind the myth of scholarly impartiality was a racist and ethnocentric exercise of control and authority over the Orient, but the reality behind the myth of Orientalism is a theoretically flawed work offering a reductive account of religion and an impoverished view of human beings.     

Marketing the goods of salvation: Bourdieu on religion

Pierre Bourdieu's work has had a resounding impact on disciplines ranging from linguistics to anthropology to art history to literary criticism. Scholars of religion have, however, been relatively slow to catch on to the theoretical gold mine that academics in other fields have discovered in Bourdieu's work, doubtless in part because Bourdieu himself pays only limited attention to religion. The present article is intended to serve as an introduction to Bourdieu's theory of practice as it applies to his sociological theory of religion, which is especially serviceable for the analysis of the relationship among religion, class and power. Haitian religion and culture are used as a case study in the spirit of Bourdieu's own insistence that theory always be confronted with the substantive and never be exercised in a vacuum.     

Religious studies in Scotland: A persistent tension with divinity

This article treats the history of the study of religions in Scotland as a chapter in the history of the academic study of religions in the UK and Continental Europe. After sketching traditions of ‘Scottish comparative religion’ from the late nineteenth century to the interwar period, the authors map out an institutional history of ‘Religious Studies’ as a distinctive disciplinary formation in Scotland since 1970. The emergence, consolidation and in some cases decline of this relatively new academic field are charted at the five main contemporary university sites in Scotland where religion, as a distinct subject, is taught: Aberdeen, Glasgow, Edinburgh, Stirling and the Open University. In the cases of Aberdeen, Glasgow and Edinburgh, the authors argue that ‘Religious Studies’ has had to fashion its niche in the context of the ecclesiastical authority enjoyed by Scottish Divinity faculties, resulting in an ongoing ‘tension’ between Religious Studies and Theology. The development of the subject at Stirling and the Open University underscores the historical alignment of Religious Studies with non-Presbyterian educational values in Scotland, whereas the persistence of Religious Studies in Schools of Divinity at the other Scottish universities may veil the traditionally ‘religionist’ stance of most scholars of religion working in these institutions.     

The Al Qaeda 9/11 instructions: a study in the construction of religious martyrdom

A growing global concern about suicide attacks has led to attempts from various disciplines to understand the psychological profiles of persons willing to commit suicide terrorist attacks. Recent reports have suggested that more powerful explanatory models might be discovered using social psychological concepts, with a shift of focus from the individual to the group within which the individual acts and by which the individual is influenced. This paper attempts to do so by presenting an analysis of the Al Qaeda ‘final instructions’ document, which sheds light on the way members of this group were mobilised towards conducting one of the most devastating assaults in modern history. We discuss the use of religious doctrine and rhetorical devices as a psychological strategy employed by this group to inspire, control and mobilise its members before and during the September 11, 2001, attacks.     

Numbers in Nirvana: How the 1872-1921 Indian censuses helped operationalise ‘Hinduism’

A debate has recently re-emerged about whether Hinduism in India is a colonial invention or antedates European colonialism. Drawing on the Indian censuses of 1872-1921, I argue that Hinduism is both. It has complex linkages both to European colonialism and to indigenous Indian culture. Traditions like Hinduism are better conceived of as a negotiated territory between factions instead of solely being the creation of one dominant group.     

The motor way: Clinical implications of understanding and shaping actions with the motor system in autism and drug addiction

To understand others’ minds is crucial for survival; however, it is quite puzzling how access to others’ minds can be—to some extent—direct and not necessarily mediated by conceptual reasoning. Recent advances in neuroscience have led to hypothesize a role for motor circuits not only in controlling the elementary physical features of movement (e.g., force, direction, and amplitude), but also in understanding and shaping human behavior. The concept of “motor cognition” refers to these aspects, and neurophysiological, neuroimaging, and behavioral studies in human and nonhuman primates support this view. From a clinical perspective, motor cognition represents a challenge in several domains. A thorough investigation of the neural mechanisms mediating motor action/intention understanding and automatized/compulsive behaviors seems to be a promising way to tackle a range of neurodevelopmental and drug-related disorders. On the one hand, anomalies in motor cognition may have cascade effects on social functioning in individuals with autism spectrum disorder (ASD); on the other, motor cognition may help explain the pathophysiology of drug-seeking and drug-taking behaviors in the most severe phase of drug addiction (i.e., see drug dependence, motor low-order cue reactivity). This may represent a promising approach that could improve the efficacy of rehabilitative interventions. The only way to shed light on multifactorial disorders such as ASD and drug addiction is through the investigation of their multiple factors. This motor way can promote new theoretical and experimental perspectives that would help bridge the gap between the basic neuroscience approach and clinical practice.