AASR Scholar of the Month

 

“Since joining AASR, my network and visibility have increased. The community is a platform for mentoring and collaboration.” 

Those are the words of Dr Josiah Taru, AASR Scholar of the Month. In this edition, Taru who is from the Boniuk Institute for the Study and Advancement of Religious Tolerance, Rice University, takes us through the trajectory of his career as a researcher in African religious studies. 

Interviewer: Tell us about yourself, your academic background and research interests.  

Josiah Taru: I consider myself an academic nomad, wandering in search of knowledge and the meaning of life. In my personal and academic life, religion is central. My educational journey has not been straightforward. It meanders through different disciplines and subjects. Early in life, I took an interest in literature and history. I found that the two complement one another. On one hand, History, with its focus on political processes and prominent figures, explained the trajectory that nations and states had taken. Literature, on the other hand, focuses on the everyday life of ordinary people, the decisions they make in difficult situations, sacrifices, and small victories. History compresses time and space, covering events over many years across the globe. 

I enrolled at the University of Zimbabwe in 2005 to study for a Bachelor of Arts, focusing on classical studies, economic history, and sociology. My love for history continued. My curiosity shifted from political to economic history. I developed an interest in economic thought modules that traced the development of economic ideas over time. I started to appreciate religion’s role in economic life; ideas by Thomas Aquinas and many other philosophers were shaped by their religious beliefs and doctrines. Of all my first-year courses, anthropology stood out, so I shifted from a Bachelor of Arts to a Bachelor of Science in Sociology in my second year. At the time, no undergraduate degrees were offered in social anthropology; one had to pursue a degree in sociology, which came with several anthropology courses. So, I decided to pursue sociology to document my people’s culture and push back against the paternalistic stance of European scholars. Becoming an anthropologist was a vehicle through which I could study my people, privileging their realities and ways of being and knowing from my perspective as a person in and of Africa.  

When I enrolled at the University of Pretoria as a doctoral candidate, I registered for a Doctor of Philosophy in Humanities. I saw this as an opportunity to consolidate all the lessons I had gained from sociology, anthropology, literature, history, and classical studies. I see myself as an un-disciplined and footloose academic.  

Interviewer: Can you give us some insight into your current research project(s)? 
 

Josiah Taru: My research focuses on ways in which religion provides resources for navigating the postcolonial challenges in Zimbabwe. I specifically research how Pentecostal Christianity anchors people’s lives in an uncertain context where the government has failed to deliver on its promises. My entry point is lived religion rather than what is said from the pulpit. I am currently working on a book project that discusses these dynamics.  

Studying Pentecostal Christianity has led me to develop an interest in Indigenous African Religion, youth studies, and migration. Pentecostal Christians are mainly youthful and mobile. My next project is on migration and religion. I am interested in how local spirits are articulated in new contexts or after migration.    

 
Interviewer: In what ways do you think your research addresses pressing societal challenges? 
 

Josiah Taru: Religion is a perceptual filter through which people evaluate, understand, and experience the world. Religion shapes voting trends, legal frameworks, policy, vaccine acceptance, attitudes toward technology, and daily choices and decisions. It provides spiritual and material resources for building resilience in times of uncertainty. By researching religious communities and understanding their approach to life, we are better positioned to incorporate their worldview in policymaking and development initiatives. Religion intersects with many facets of life and 

 
Interviewer: How do you see your career and research develop and evolve in the near future? 
 

Josiah Taru: As I mentioned, religion interacts and intersects with many facets of life. Migration is one aspect. In the future, I will focus on how African Christianity reconfigures itself in new localities outside the continent. It is time we take African Christianity as a global religion driving Christian revivals in Europe and the U.S. Currently, I am at the Boniuk Institute for the Study and Advancement of Religious Tolerance, Rice University, and this is a conducive space to launch the new research project on religion and migration to understand how migrant religions add to the diversity and the forms of religious pluralism that emerge.  

I am passionate about training young scholars interested in studying religion from an African perspective. This might include taking spiritual entities seriously and increasing research on Indigenous African religions.  


Interviewer: From your experience, what advice would you give to younger scholars? 
 

Josiah Taru: My advice to young scholars is that we should break disciplinary silos and write across disciplines and fields. I also advise young scholars to take public scholarship seriously. We should work to translate our research for public audiences. There are a lot of interesting studies out there that need to be made accessible to the public. We should stop writing for fellow academics. 
 

Interviewer: What role has the AASR played in your career trajectory? 
 

Josiah Taru: Since joining AASR, my network and visibility have increased. The community is a platform for mentoring and collaboration. For example, I co-authored a paper with Benson Igboin – a member of the AASR – providing an overview of how Indigenous African Religions have been studied. As a member of AASR, I pushed to take interdisciplinarity seriously and learn from fellow scholars. 

  
Interviewer: Tell us some of the challenges you encountered in your career and how you surmounted them. What lessons did you learn? 

Josiah Taru: One of the challenges we face as scholars is our academic baggage. Our training, in most cases, is Western and our academic tools may not resonate with African realities. We navigate many hurdles, balancing concerns from the epistemic community, research participants, and publishers. One way to deal with this challenge is to be intentional when choosing journals and citations. Go for outlets that do not push you to romanticize and exoticize research participants. Tell the African story as it is. 

A New Book (co-edited) by Jim Cox

 

Cox, James. L., & Adam Possamai (eds.), 2016, Religion and Non-Religion among Australian Aboriginal Peoples. Abingdon [OX]: Routledge, 210 pp., ISBN 9781472443830 (hbk), £95

This volume, in the series Vitality of Indigenous Religions, edited by Graham Harvey, Afeosemime Adogame & Ines Talamantez, offers a significant contribution to the new and strongly emerging field of non-religion and secularity studies. That field that has mainly been developed in the last decade for secularising Europe and North America, but hardly yet for the rest of the world. Religion and Non-Religion among Australian Aboriginal Peoples is, therefore, a pioneering study. It draws on Australian 2011 Census statistics to ask whether the indigenous Australian population, like the wider Australian society, is becoming increasingly secularised or whether there are other explanations for the surprisingly high percentage of Aboriginal people in Australia who state that they have ‘no religion’. Contributors from a range of disciplines consider three central questions: How do Aboriginal Australians understand or interpret what Westerners have called ‘religion’? Do Aboriginal Australians distinguish being ‘religious’ from being ‘non-religious’? How have modernity and Christianity affected Indigenous understandings of ‘religion’? These questions re-focus Western-dominated concerns with the decline or revival of religion, by incorporating how Indigenous Australians have responded to modernity, how modernity has affected Indigenous peoples’ religious behaviours and perceptions, and how variations of response can be found in rural and urban contexts.

The study of non-religion and secularity is as yet a virgin field in the study of the religions of Africa and its Diaspora. This volume on the rise of non-religion and secularity among indigenous peoples of Australia will likely serve as an eye-opener for students of the religions of Africa and its Diaspora

Global Digital Library on Theology and Ecumenism

 

Global Digital Library on Theology and Ecumenism

The Global Digital Library on Theology and Ecumenism [GlobeTheoLib] is a multilingual online library offering access free of charge to more than 650’000 full-text articles, journals, books and other resources. Its focus is on theology, intercultural and interreligious dialogue, ethics, and ecumenism in World Christianity.

Religion and Society: Advances in Research, Special virtual issue: Four Portraits

 

Berghahn Journals offers a free virtual issue which features portraits of four senior scholars of religion from our journal, Religion and Society – Advances in Research, from volume 1 (2010) to volume 4 (201 3). The scholars include: Maurice Bloch, José Casanova, Jean Comaroff and Bruce Kapferer. Each profile consists of invited essays on the scholar’s work by authorities in their respective subfields.

To access the virtual issue, visit: http://bit.ly/1iErGoP

Jim Cox: Nonreligion among Australian Aboriginals

Most interest in nonreligion and secularity is focused on the West and its dominant cultures; it is argued, in fact, that such concepts have limited meaning in any other settings. Launching the Non-religion among Australian Aboriginal Peoples series</strong>, James Cox challenges this view, arguing that much can be learned by taking nonreligion as the starting point in research with other populations — Australian Aboriginals, in the case of his own work.

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