000			03974cam a2200325 i 4500
001			on1089845826
003			OCoLC
007			ta
008			190611t20192019ilu b 001 0 eng
020			_a9780226675985 (paperback)
020			_a022667598X (paperback)
020			_a9780226649344 (hardcover)
020			_a0226649342 (hardcover)
035			_a(OCoLC)1089845826 _z(OCoLC)1089858234
040			_aICU/DLC _beng _erda _cDLC _dOCLCO _dOCLCF _dUKMGB _dERASA _dSLV _dYDX _dSNK _dYUS _dBDF _dMNN
050			_aBL41 _b.P38 2019
100	1		_aPatton, Laurie L., _d1961-
245	1	0	_aWho owns religion? : _bscholars and their publics in the late twentieth century / _cLaurie L. Patton.
246	1		_aScholars and their publics in the late 20th century
260			_aChicago : _bThe University of Chicago Press, _cc2019.
300			_a332 p.
504			_aIncludes bibliographical references and index.
505	0		_aPart One. Scandals, Publics, and the Recent Study of Religion -- Scandalous Controversy and Public Spaces -- Religions, Audiences, and the Idea of the Public Sphere -- The 1990s: Cultural Recognition, Internet Utopias, and Postcolonial Identities -- Ancestors' Publics -- Part Two. Case Studies -- Mother Earth: The Near Impossibility of a Public -- The Construction of Religious Boundaries: Competing Public Histories -- Songs of Wisdom and Circles of Dance: An Emerging Global Public -- The Illegitimacy of Jesus: Strong Publics in Conflict -- God's Phallus: The Refusal of Public Engagement -- Kalī's Child: The Challenge of Secret Publics -- Part Three. New Publics, New Possibilities -- Scholars, Foolish Wisdom, and Dwelling in the Space Between.
520			_a"One afternoon, Laurie Patton, then chair of the religious studies department at her university, sat in her office collating death threats. A colleague had come under attack by members of the Hindu diaspora for a scholarly study that they judged offensive. A global petition demanded that the book be withdrawn, and threats against the author included explicit calls for his execution. This case is one of many in which the secular study of religion has scandalized-and been passionately refuted by-the very communities it had imagined itself embracing. 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 topics of book-banning discussions. As a result, scholars of religion have struggled to describe their own work even to themselves. In this book, scholar and noted university administrator Laurie Patton looks at the cultural work of religious studies through scholars' clashes with religious communities, especially in the late 1980s and 90s. These kinds of controversies emerged with new frequency and passion during this period because of two conditions: 1) the rise of the multicultural politics of recognition, which changed the nature of debate in the public sphere and created the possibility for Patton calls "eruptive" public spaces; and 2) the emergence of the Internet, which changed the nature of readership. "Others" about whom scholars wrote to their colleagues were now also readers who could agree or condemn in public forums. These controversies were also fundamentally about something new: the very rights of secular, Western hermeneutics 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. Their role, she suggests, is similar to that of the wise fool in many classical dramas and indeed in many religious traditions. Scholars of religion have multiple masters and must move between them while speaking a truth that not everyone may be interested in hearing"
650		4	_aReligion _xStudy and teaching.
650		4	_aReligion and culture.
650		4	_aReligion and sociology.
776	0	8	_iebook version : _z9780226676036
942			_2lcc _cBK
999			_c1597 _d1597