Religion and Regions
Syllabi - Topic: Religion and Regions - 175 resultsSelect an item by clicking its checkbox
A 2012 course by Ron Sommerville at Christian Theological Seminary "re-examine(s) the historical, theological, social roots of these religious bodies" and looks ahead to their future.
A 1997 course by Katie Cannon at Temple University examines "the Black Women's Literary tradition to understand how it functions as a continuing symbolic expression and transformer of value patterns fashioned by the female members of the African American community" with a focus on ethical perspectives.
A 1997 course by Diana Eck at Harvard University on "the various religious traditions that now compose the American religious scene" with a focus on "the religious life of Asian-Americans . . . and on the African-American and immigrant traditions of Islam."
A 2011 course by Sam Thomas at California Lutheran University on "American history and culture through the lens of 'apocalypse' (broadly defined), with the aim of highlighting aspects of American history and society that draw from and express apocalyptic visions."
A 2010 course by Mark Unno at the University of Oregon "examines the sacred scriptural traditions of East Asian Buddhism with a focus on Chinese and Japanese Zen, Pure Land Buddhism, and associated developments. . . . This examination will cover a wide range of themes against the backdrop of social and historical developments, including the development of sectarian traditions, cultural and national identity, gender and race."
A 2011 course by Mark Unno at the University of Oregon "traces select themes and developments in the history of Japanese religion . . . various aspects of intellectual and social history are examined including: the relation between state and religion; issues of gender, class, and cultural identity; religious experience; and ritual and institutional practices . . .(in) various forms of Japanese Buddhism including Zen and Pure Land as well as Shinto."
A 2010 course by Joseph Adler at Kenyon College "is a historical and contemporary survey of religious life in Japan, focusing on the Shinto and Buddhist traditions.."
A 2011 course by Joseph Adler at Kenyon College examines "the various expressions of Daoism (Taoism) in the Chinese religious tradition."
A 2010 course by Todd Lewis at College of the Holy Cross surveys "a law code, ascetic mysticism, religious biography, popular narrative, and scholastic treatises. We will also consider the cross-cultural definition of âtext,â hermeneutical approaches to exegesis, the idea of a âscriptural canon,â and the construction of tradition in the western historical imagination."
A 1998 course by Jordan Paper at York University is a "study of non-Western religions, analyzing primal cultures and early civilizations using Amerindian examples, considering traditional (Ojibwa to Inca) and contemporary (American Indian Movement, Peyote Religion) phenomena and their interrelationships with Western religion. Canadian examples will predominate."
A 2013 course by Paul Burford at Tyndale Seminary "designed to educate students regarding the evolution and relevance of faith perspectives specific to Canadian film and filmmakers."
A 1999 course by Elias Bongmba and Mary Ann Clark at Rice University surveys " the transplantation and development of African religions in the Americas. It will include an introduction to Santería, Vodoun , Candomblé, Rastafaris and various revivalist movements with African connections."
A 1998 course by Winnifred Sullivan at Washington and Lee University "considers the history and experience of the Roman Catholic church in America, from the first French and Spanish missionaries, through the rise of the largely Irish and German immigrant church in the 19th century, to the coming of age of the American Catholic community and its participation in and response to Vatican II."
A 2013 course by Mario Poceski at the University of Florida "examines the historical trajectories, essential features, and key roles of religion in contemporary East Asia."
A 2013 course by Denis Bekkering at the University of Waterloo on how a variety of films "approaches the 'revival preacher as religious fake' formula."
A course by Joseph Molleur at Cornell College examines "three centuries (from the 1700âs to the 1900âs), we will examine the ideas and experiences of a wide variety of Christians, including conservative and liberal Christians, black and white Christians, male and female Christians, and Protestant and Catholic Christians."
A 2006 course by Arthur Farnsley at Hartford Seminary examines "the mixture of folk beliefs and 20th century fundamentalism practiced by so many Americans today, paying special attention to the religious and spiritual underpinnings of hyper-individualism."
A course by Alex Neff at Acces-France Study Abroad focused on "how the history of religion in France particularly the relationship between the Church and the State, continues to shape the religious landscape of the country today."
A 2010 course by Cliff Kirkpatrick and Amy Plantinga Pauw at Louisville Presbyterian Theological Seminary that examines "recent theologies coming from Latin America, Asia, and Africa."
A 2014 course by Kasia Szpakowska at Swansea University, Wales "explores the nature of . . . [ancient Egyptian] liminal entities--both hostile and beneficial--that filled the zones between human, animal, and god, and the methods used by religious scholars to study them."
A 2013 course by Travis Smith at the University of Florida offers "a survey and analysis of some important genres and myth cycles of pre modern India."
A 2006 course by Ari Goldman and Sree Sreenivasan at Columbia University "aims at preparing students to work as religion writers on newspapers and magazines or for broadcast and new media outlets."
A course by Chad Bauman at Butler University on the "relationship of religion, politics, and conflict in modern South Asia."
A 2017 course by Mark Unno at the University of Oregon "focuses on selected strains of Japanese Buddhism during the medieval period, especially the Kamakura (1185-1333), but also traces influences on later developments including the modern period." Special attention will be given to "Eihei DÅgen (1200-1253), Zen master and founding figure of the SÅtÅ sect; MyÅe of the Shingon and Kegon sects, focusing on his Shingon practices; and Shinran, founding figure of JÅdo ShinshÅ«, the largest Pure Land sect, more simply known as Shin Buddhism."
A 1999 course by Mike Stanfield and Lois Lorentzen at the University of San Francisco "explores various religious legacies and traditions both shaped by and for women in Latin America."
A 2013 course by Gordon Jensen at Saskatoon Theological Union "explores how the Evangelical Lutheran Church in Canada . . . and its predecessor bodies have tried to be both confessionally Lutheran and Ecumenical."
A course by David Bromley at Virginia Commonwealth University focuses "on groups that emerged during the last half of the twentieth century, New Religious Movements."
A 2014 course by Lawrence Foster at Georgia Tech University focuses on Charismatic Revival, Nation of Islam, Mormons, and New Age religious movements within the larger context of "new, unorthodox, and persecuted religious groups."
A course by Anthea Butler at Loyola Marymount University on African American Pentecostalism through the lens of a multiple disciplines.
A 2005 course by Mark Unno at the University of Oregon focuses on "various Asian religious and philosophical traditions including Hinduism, Buddhism, Confucianism, and Taoism."
A 2014 course by Eric Nelson at the University of Massachusetts-Lowell explores "the early philosophical and religious traditions of China, India, Tibet, Japan, and Korea."
A 2013 course by Eric Nelson at the University of Massachusett- Lowell is an "introduction to Chinese philosophy from Kongzi (Confucius) and Laozi to Chan Buddhism and Neo-Confucianism."
A 1997 course by Charles Ess at Drury University offers an introduction to "some of the main ideas, beliefs, practices, and historical developments of eastern religions/philosophies."
A course by Ira Chernus at the University of Colorado at Boulder studies "the values, ideas, and sentiments of the 1960s counterculture" with attention to religious issues and "how the popular books of the counterculture created a new 'myth' that served as an ideal for social change."
A 2002 course by K.I. Koppedrayer at Wilfrid Laurier University explores "how Hindus, Buddhists and others have expressed their understanding of the nature, meaning and goal of human existence in stories, architecture and ritual."
A 2001 course by Jeffrey Carlson at DePaul University employs an interdisciplinary approach to "the importance of place in a time of rootlessness, the role of memory and ritual, pilgrimage and worship, the stories of immigrants and the dispossessed, our craving for nature, the role of public spaces, and a host of other ways that people experience places as particularly significant" throughout Chicago.
A 2008 course by Sally Promey at Yale University "invites students to explore recent interdisciplinary literatures on the subject of the visual cultures of religions in the United States."
A 1998 course by James Treat at the University of New Mexico uses thematic and historical approaches to "the role of religion in American culture and of religious studies in American culture studies."
A 2006 course by Mark Hulsether at the University of Tennessee-Knoxville "is not a survey of all aspects of religion and US culture, but rather a variable-topics course on selected issues and problems within this field . . . focus this term is on understanding the US in the context of globalization and empire."
A course by Andy Rotman at Smith College uses Indian film to explore its topic.
A 2013 course by Melissa Harris-Perry at Wake Forest University on the "connections between black religious ideas and political activism."
A 2014 course by Madeleine Miller, OSB at Wayne State College investigates "how religion and politics intersect in American society."
A 2011 course by Gerardo Marti at Davidson College "pursues sociological analysis at the intersection of race-ethnicity and religion" in America.
A 2008 course by Jane Naomi Iwamura at the University of Southern California explores "the complex intersections of race and religion in contemporary America through the rhetorical analysis of written texts and film."
A course by Timothy Dobe at Grinnell College "offers a basic introduction to the beliefs and practices of each tradition and emphasizes the interactions, blendings, coexistence and competition of Asian religions as they occur in these dynamic contexts."
A 2006 course by Nora Rubel at Connecticut College "is a methodological inquiry into American food traditions as elements of personal and communal religious identity."
A 2009 course by Kathryn Lofton at Yale University uses "case studies and theoretical ruminations" to "explore the relationship between ideas about sex and ideas about religion, as well as sexual practices and religious practices" in the United States.
A 2001 course by Jeffrey Richey at the University of Findlay "is an intermediate-level survey of the history and diversity of the Buddhist tradition, from the lifetime of the Buddha in fifth-century BCE India to contemporary Buddhist communities in East Asia, Southeast Asia, and North America."
A 2014 course taught by Reid B. Locklin University of Toronto "explores the claim of diverse Christian traditions in South Asia to be religious traditions of South Asia, with special attention to these traditionsâ indigenisation and social interactions with majority Hindu traditions."
A 1994 course by Russell Kirkland at Macalester College uses literature to explore traditional Chinese answers to questions about the nature of reality.
A course by Todd Lewis at College of the Holy Cross surveys "the Buddhist traditions found in the Himalayas and Tibet, covering the elite philosophical, artistic, and soteriological traditions as well as popular literatures and devotional practices."
A 2000 course by Jeffrey Richey at Berea College introduces "basic historical, conceptual, and ritual dimensions of religious traditions that are central to South and Central Asian cultures (India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, Tibet)."
A course by Charles Bellinger at Texas Christian University examines abortion "from various angles: medical, psychological, philosophical, legal, and religious."
A 2013 course by Michael Brandon McCormack at Louisville Presbyterian Theological Seminary seeks "to foster critical reflection on the relationship between black churches, religious practices and popular culture in the post- Civil Rights era."
A course by Yvonne Chireau at Swarthmore College begins "with the period of African-European contact and move through to the evolution and transformation of African religion in the present day."
A 2012 course by Ray Owens at Phillips Theological Seminary "examines the ways in which religious beliefs, practices and institutions helped to form and inform the modern Civil Rights movement as well as the Anti-Civil Rights forces."
A 1998 course by Liza McAlister at Wesleyan University "examines various American eschatologies and the religious communities that imagine them."
A 2012 course by Robert Lee Foster at Williams Baptist College traces the origins and tenets of "Baptist polity and theology" with special attention to Baptist history and impact in the United States.
A 2013 course by Shannon Craigo-Snell and Lewis Brogdon at Louisville Presbyterian Theological Seminary explores "African American theologies before the Civil Rights movement, the origins and development of Black Theology as a theological movement in the late 1960s against the backdrop of the Black power and Black Consciousness movements, and Womanist Theologies."
A 2011 course by Ruben Garrote at Florida International University offers an introduction "to the key issues surrounding the interpretation and implementation of the First Amendment protection of freedom of religion . . . from the time before the American Revolution to the present."
A 2008 course by Scott Seay at Christian Theological Seminary "offers a sympathetic but critical exploration of both the history and theology of Protestant evangelicalism in the United States."
A 1998 course by Amir Hussain at California State University-Northridge examines "some of the relationships between 'Islam' and 'the Modern World'" with special attention to major reformers, Feminism, radicalism, and Islam in the U.S. and Canada.
A 2003 course by Shawn Landres at the University of Judaism "invites students to think critically and comparatively about Judaism and Jewishness in contemporary North America" with a reliance on "qualitative social-scientific approaches, rather than theological, textual, or historical ones."
A 2013 course by Dianne Reistroffer at Louisville Presbyterian Theological Seminary "designed to provide an overview of the history and doctrine of the Methodist movement. Significant time is spent on the life, work, and theology of John Wesley and the Wesleyan roots of Methodism as well as on the American Methodist experience."
A 2002 course by Raymond Bucko at Creighton University "takes a critical issues approach to the study of Native American Religions."
A 1999 course by John Grim at Bucknell University pursues a history of religions approach "concerned with the settings in which religious beliefs and practices emerge, change, and continue. . . . . focused) largely on North American Indian religious life with some attention to MesoAmerican indigenous religions."
A 1998 course by Tim Miller at the University of Kansas examines "American alternative religions . . . Specifically ones that do not have explicit foundations in Christianity or Judaism."
A 2001 course by Tim Miller at the University of Kansas examines new religious movements in America "that stem from or are closely related to the mainstream American traditions, Christianity and Judaism."
A 2008 course by Allen Tennison at Azusa Pacific University explores "'the development of the Pentecostal movement from its beginnings . . . Including . . . Continuing global impact." Special attention to its history and presence in the United States.
A 2012 course by Amy Plantinga Pauw at Louisville Presbyterian Theological Seminary "serves as an introduction to the Reformed tradition as embodied in the history, faith, institutions, and practices of the Presbyterian churches, with particular attention devoted to the Presbyterian Church (U.S.A.). "
A 2011 course by Scott Seay at Christian Theological Seminary "explores the origins, growth, and present status of the Stone-Campbell Movement . . . Especially as it developed into the Christian Church (Disciples of Christ)."
A 1999 course by Philip Arnold at Syracuse University surveys the "inner dimensions of the 'great religious traditions, including Hinduism, Buddhism, Confucianism, Taoism, Islam, Judaism, Christianity, and 'primal' religions" as well as how they are situated within the American context.
A 2011 course by Gerardo Marti at Davidson College "pursues sociological analysis at the intersection of race-ethnicity and religion. Our focus in this class centers on American congregational communities (whether it be church, temple, or mosque)â especially in relation to processes of immigration and transnationalism."
A 2014 course by Elfriede Wedam at Loyola University Chicago on "the many dimensions of religion-how it is defined, how people express it, how they experience its power" in the American context.
A 2010 course by Gerardo Marti at Davidson College "pursues an understanding of both the "social-ness'" of religion itself and the mutually influencing interactions between religion and its social environment" with focus on American society.
A 2012 course by Josh Packard at the University of Northern Colorado analyzes religion in America.
A 2012 course by Seth Walker at the University of South Florida "explores the intersection of religion and contemporary popular culture in America."
A 2010 course by Sally Promey at Yale University explores "the destruction, censorship, and suppression of pictures and objects . . . Motivated by religious convictions and practices, in the United States."
A 2007 course by Judith Weisenfeld at Princeton University uses "the thematic lens of visual and material culture studies (largely in U.S. contexts) . . . For the study of religion."
A 2011 course by Colleen McDannell at the University of Utah asks "how do commercial filmmakers . . . understand religion? How does Hollywood call on religion to articulate various social, aesthetic, and economic concerns? Which social and cultural changes have made their impact on the movies?"
A 2009 course by Judith Weisenfeld at Princeton University on "the politics of representing religion at key moments in both American film and American religious history."
A 2012 course by Kenneth Lasson at the University of Baltimore "examines the history and development of the religion clauses of the First Amendment, as well as the relevant jurisprudence."
A 2013 course by John Farina at George Mason University "on the legal doctrines that have arisen in cases under the Establishment and Free Exercise Clauses of the First Amendment."
A course by Sarah Rivett at Princeton University "charts how a supernatural domain . . . Persists throughout American literary history."
A 2012 course by Molly Jensen at Southwestern University approaches American religion through novels and "considering distinctive religious expressions of geographically- and culturally-diverse communities."
A 2010 course by Gustav Niebuhr at Syracuse University studies "how news organizations describe religion's place in the public realm, form the heart of this course."
A 2007 course by Wendy Cadge at Brandeis University examines "the relationship between religion, health, and healing in the contemporary United States."
A 2003 course by Chris Hamilton at Washburn University "describes the major world religions in America, and their political/social teachings and practices that affect American life and the world."
A 2014 course by Laura Olson at Clemson University "designed to examine and critically analyze the nature of the relationship between religion and various aspects of politics in the United States."
A 2013 course by Chris Gilbert at Gustavus Adolphus College "examines the political impact of religion in the United States, both historically and today."
A 2013 course by Kenneth Wald at the University of Florida concerns "the impact of religion on the major dimensions of politics in the United States. 'Religion,' as defined in the course, refers not only to formal theological creeds but also to the social beliefs, organizations and subcultures associated with various religious communities. The principal aim of the course is to understand how religion affects politics (and vice versa)."
A 2012 course by Mark Brewer at the University of Maine examines the "thoughtful and critical examination of the many different ways that religion affects American politics, and also ways in which politics affects matters of religion."
A 2009 course by Ira Chernus at the University of Colorado-Boulder focuses "principally on the relation between religion and nationalism in the history of the United States. We will look particularly at the the question of how a self-styled âchosen peopleâ understands itself and its mission and deals with other peoples."
A 2011 course by David Campbell at the University of Notre Dame analyzes "the ways in which religion is interwoven into American politics . . . (and) America's religious pluralism."
A course by Joseph Kosek at George Washington University "considers how religion and politics have influenced each other in the United States as well as the ways that Americans have understood those influences."
A 2007 course by Ira Chernus at the University of Colorado at Boulder "studies selected eras of war and selected movements for peace throughout U.S. history . . . the Pequot war, the war with Mexico, the Spanish-American war, World War II, the Cold War, the U.S. wars against Iraq, and the "war on terrorism" are featured.
A 2011 course by Ellen Blue at Phillips Theological Seminary "is a survey of the history of women and religion in the U.S. from the colonial period to the present" in the United States.
A 2010 course by Marcia Robinson at Syracuse University "focuses upon the role that religion may have played in womenâs understandings of themselves as abolitionists, social reformers, and human beings" with special attention to Frances Ellen Watkins Harper, Sarah and Angelina GrimkÃ©, and Elizabeth Cady Stanton.
A 1999 course by Timothy Lubin at Washington and Lee University investigates the "place of religious ideas and practices in defining social identity and shaping actual communities, and roles of religion in politics" through the lens of South Asia, "drawing examples from India, Sri Lank, Pakistan, and Nepal."
A 2000 course by Daniel Sack at Hope College traces the ways in which "African-Americans have formed religious traditions from a variety of influencesâincluding Christianity, Islam, Judaism, and African religions."
A 2009 course by Herbert Ruffin at Syracuse University "emphasizes Black religious practices, institutions, and thought in African Americans."
A 2013 course by Gwendolyn Simmons at the University of Florida "designed to give the student a coherent, interdisciplinary understanding of the African American religious experience from the beginning of the African sojourn here in North America until the present."
A 1998 course by Katie Cannon at Temple University "focuses on autobiographical narratives written or dictated by ex-slaves of African descent from 1750 to the twentieth century."
A 2013 course by Wakoh Shannon Hickey at Alfred University "provides a brief introduction to the major religions traditions originating in India, China, and Japan."
A 1999 course by Russell Kirkland at the University of Georgia surveys Confucianism, Taoism, Buddhism, and Shinto.
A 2010 course by Mark Unno at the University of Oregon "examines three East Asian views of how human, animals, society, and nature are related within their respective worldviews . . . as it is found in key passages in the texts of three classical Chinese and Japanese figures: Mencius the Confucian . . . Zhuangzi the Daoist . . . and Shinran the Pure Land Buddhist." The work of Temple Grandin is also analyzed.
A 2007 course by Chad Bauman at Butler University that offers a comparative study of South Asian civilizations, with special attention to Pakistan and India.
A 2012 course by Mark Unno at the University of Oregon "examines key concepts and practices from such Asian religions as Hinduism, Buddhism, Confucianism, and Daoism."
A 2000 course by Darren Middleton at Texas Christian University that employs the arts to explore Caribbean religions.
A 2010 course by Mark Unno at the University of Oregon examines "various Chinese religious traditions, in particular Confucianism, Daoism, and Buddhism."
A 2001 course by Ding-hwa Hsieh at Truman State University offers "a general survey of Chinese religious traditions, including Taoism, Confucianism, Buddhism, and popular beliefs and practices."
A 2011 course by Joseph Adler at Kenyon College "is a survey of the major historical and contemporary currents of religious thought and practice in Chinese culture."
A 1993 course by Russell Kirkland at Macalester College explores "perennial concerns through the eyes of . . . the thinkers of classical China" such as Confucius, the Mohist school, the Taoist school, and the Legalist school.
A 1999 course by Warren Frisina at Hofstra University offers "an in-depth look at the primary texts in ancient Confucianism and Taoism."
A 2006 course by Carmelo Alvarez at Christian Theological Seminary "pretends to be a general introduction to the Hispanic/Latino theology."
A 2002 course by Tim Lubin at Washington and Lee University "explores the legends, the history, and the diverse social, political, and religious life of this ancient city."
A 2004 course by Pankaj Jain at the University of Iowa studies "how Indic traditions received and in turn influenced the non-Indic cultures of various culture" from the time of Alexander the Great to the late 20th century.
A 2001 course by Philip Lutgendorf at the University of Iowa introduces "introduce some of the most important and characteristic feminine divine beings who inhabit the religious universe of South Asia, through their mythical narratives, rituals of worship, and visual representation."
A 2003 course by Russell Kirkland at the University of Georgia explores "the many strands of religion in Japan, from earliest times to the present" including Confucianism, Buddhism, and Shintoism.
A 1999 course by Michael Bathgate at DePaul University provides "an overview of Japanese religious history, from the earliest historical records to the present. It will take into account not only the social, political and cultural contexts within which these various religious traditions have come into contact, but also the ways in which they have interacted with one another (sometimes in mutual support, sometimes in competition) to produce the characteristic religious landscape of Japan."
A 2002 course by Raymond Bucko at Creighton University adopts an "ethnohistorical [approach], combining the disciplines of history and anthropology to obtain multiple perspectives on the interactions between native and non-native peoples . . . from the time of contact to the present as presented through history, anthropology, literature and film."
A 2004 course by Russell Kirkland at the University of Georgia explores "the practice of religion in selected regions of North America, past and present" with focus on the Navajo, the Hopi, the Lakota "Sioux," and other lesser known and decimated Native cultures.
A 2013 course by Andrea Mantell Seidel at Florida International University "provides an introduction to Native American religion and spirituality . . . of a number of diverse tribes within North, Central, and South America."
A 1996 course by James Treat at the University of New Mexico is "a close examination of the role of worldview in academic scholarship . . . (with) focus on the ways in which contemporary native scholars are bringing indigenous intellectual and cultural traditions to bear on a wide range of dominant academic disciplines and theories."
A 1997 course by James Treat at the University of New Mexico seeks to understand "the relationship between native people and Christianity" as it explores "the experience of native peoples."
A 2001 course by James Dalton at Siena College deals with the religious traditions of both modern and archaic native peoples . . . (including) the relationship of their religious experience to other forms of experience (social, economic, political, cultural, and so forth)."
A 1999 course by Michael Moffat at Rutgers University "about south Asian religions (Hinduism, Jainism, Islam, Sikhism, Zorastrianism, Christianity and Buddhism) as they have been studied anthropologically and historically â as daily beliefs and practices, and in relation to wider south Asian culture, history and politics."
A 2002 course by Jeffrey Richey at Berea College "adopts an area studies approach to the introduction of traditional religious materials from South Asia (India, Pakistan, Sri Lanka, Bangladesh, and the Himalayan regions)."
A course by Ira Chernus at the University of Colorado at Boulder explores "the notion of 'American Civil Religion' as an academic category."
A 2005 course by Susan Ridgely at the University of Wisconsin-Oshkosh "explores the colorful, contested history of religion in American culture. While surveying the main contours of religion in the United States from the colonial era to the present, the course concentrates on a series of historical court cases that reveal tensions between a quest for a (Protestant) American consensus and an abiding religious and cultural pluralism."
A 2014 course by John Imbler at Phillips Theological Seminary "designed to introduce various events, movements, and peoples of Christianity in the United States from the pre-colonial period to the present."
A 1998 course by Debra Washington and Brett Smith at Garrett-Evangelical Theological Seminary "offers a general introduction to the emergence of Christianity in the United States from Puritanism to Vatican II."
A 1999 course by Winnifred Sullivan at Washington and Lee University asks "What is American about American religion and what is religious about American religion?"
A 2011 course by Ira Chernus at the University of Colorado at Boulder focuses on "the values and cultural patterns that people in the U.S. tend to share in common" rather than "on organized religion."
A 2006 course by Mark Oppenheimer at Hartford Seminary analyzes religion as "a locus of dissent and counterculture in the United States."
A 2009 course by John Fea at Messiah College focuses "on the role of religion in the American founding era."
A course by Laura Ammon at Whittier College explores "various facets of the diverse face and immigrant nature of Religion in America since the sixteenth century."
A 2013 course by Wakoh Shannon Hickey at Alfred University "surveys American religious history from the 17th century to the late 20th century."
A 2001 course by Courtney Bender at Columbia University analyzes "the contemporary positioning of religion and religious
A course by Kevin Lewis at the University of South Carolina focuses on "the region's long cultural isolation, its tragic history, 'peculiar' heritage, politics, literature, geography, and weather" in relation to religious expressions.
A 2009 course by Scott Seay at Christian Theological Seminary explores "major developments in the religious history of the United States since 1945, with emphasis on how the church has negotiated the increasing pluralism of American society."
A 2011 course by Bernadette Brooten and Wendy Cadge at Brandeis University "focuses on analyzing religious diversity in greater Boston and asking how religious practices and beliefs unite and divide communities."
A 1998 course by Ron Grimes at Wilfrid Laurier University "concentrates on the religious and cultural interactions of people who are of indigenous or African descent as they encounter European religion and culture."
A 1998 course by K.I. Koppedrayer at Wilfrid Laurier University provides an "introduction to religious studies using selected examples of religion in North America. Major topics include inter-religious relations, the westernizing of Asian religions, the changing nature of religious tradition, and religions in multicultural settings. The course concentrates on Hinduism, Buddhism, and Islam as they are found in North America."
A 2004 course by Christopher Buck at Michigan State University offers "structured practice in critically reading views constructed by religious Americans [in how] to read a particular religious perspective on America and figure out where it comes from.A 2010 course by Elizabeth Drescher at Santa Clara University.
A 2012 course by Tona Hangen at Worcester State University considers "aspects of US history through the lens of American religion, with an emphasis on the history of religious pluralism."
A 2012 course by Wendy Cadge at Brandeis University "introduces . . . the tools and concepts central to the sociological study of religion in the United States."
A course by Stephanie Mitchem at the University of South Carolina explores "African American religious life from twin perspectives, 1) historical, cultural, and theological dimensions and 2) through cultural expressions, particularly music and art."
A 2011 course by Jacquelyn Winston at Azusa Pacific University examines "the social, historical, intellectual, cultural, political, and popular influences upon the theological development of American Christianity from colonial Puritanism of the 17th century through the revivals, Civil War, and Jesus movements of the 20th century."
A 1998 course by Debra Washington at DePaul University focuses on "diverse and creative forms of religious expression and transformation" in America with special reference to "the interaction of religion and culture."
A 2010 course by Ken Brashier at Reed College aims "to learn the mechanics of translation and to develop an awareness of what it means to transform the words of one culture to that of another."
A 2017 course by Lynn Neal at Wake Forest University examines "numerous sources, topics, and dilemmas" from popular culture as it considers "religion IN popular culture, popular culture IN religion, popular culture AS religion, and religion and popular cuture in dialogue."
A 2016 course by Lynn Neal at Wake Forest University examines "the history of specific 'cults,' and tackle the methodological and conceptual issues that arise in studying New Religious Movements (NRMs)."
A 2008 course by Ken Brashier at Reed College studies the "hell scrolls" in the college's possession, as well as others, to understand how their depiction of hell "Chinese scrolls depicting hell combine image and text to communicate religious ideas to a broad audience; they offer ethics, entertainment and an education on how the cosmos works, warning about the certainties of karmic retribution."
A 2010 course by Ken Brashier at Reed College surveys "Chinese notions of time and space, but we also looking at the human ritualized reaction to those particular notions of time and space."
A course by Jeffrey Richey at Berea College introduces "the East Asian spiritual heritage in China, Korea, and Japan (Confucian, Daoist, Buddhist, Shinto, folk, etc.) -- its past, as well as its present and future. We will also give some of our time to the consideration of Christianity as an East Asian religion, and to the situations of East Asian religions in North America."
A 2012 course by Frances Adeney at Louisville Presbyterian Theological Seminary assesses "the contemporary situation for Christian evangelism and mission in the United States" with special attention to cultural contexts.
A 2003 course by Joseph Adler at Kenyon College explores "the philosophical and cultural history of the Confucian tradition, primarily in China, from its inception to the present day."
A 2013 course by Ana Maria Bidegain at Florida International University focuses on "the diversity of religious experiences among women born and educated in Latin cultures in different countries and sub-regions such as: Brazil, the Caribbean, South, Central and North America particularly Hispanic in the U.S. and Mexico" with an emphasis on the 20th century.
A 2010 course by Mark Hulsether at the University of Tennesee, Knoxville, "explores the intersections among religion, culture, and society in North America, especially in recent years" with special attention to "key sociopolitical issues such as empire, race and gender contestation, and consumerism."
A 2011 course by Jennell Botello at Florida International University traces "the historical development and influence of religion in the United States and particularly its influence on American culture."
A 1995 course by Terry Matthews at Wake Forest University seeks to develop " an appreciation of the rich religious history of the South, as well as an awareness of the intellectual, moral, political, social and economic forces that helped mold the region and give it a distinctive ethos." Attention is paid to the often-overlooked experience of African Americans, Roman Catholics, and Jews in the South in addition to Protestantism.
A 2006 course by Catherine Wessinger at Loyola University New Orleans aims to " their histories, worldviews, methods of achieving their ultimate goals, ethics, artistic expressions, and social institutions."
A 2011 course by Nathan Katz and Sanani Chaitanya Pragya at Florida International University explores the "understandings of âself and liberationâ in classic texts from the traditions of Theravada Buddhism, Jainism, Yoga, and Tibetan Mahayana Buddhism."
A 2000 course by John Hawley and Courtney Bender at Columbia University aims "through readings and projects already structured into this syllabus and through sustained exposure to projects of students own devising, to learn something of the complex texture of religious life in New York City."
A 2011 course by Ken Brashier at Reed College analyzes Chinese religious traditions (Confucian, Daoist, and Buddhism) "as an âidea systemâ highlights not only the main components of a religion but also how they interrelate with one another."
A 2014 course by Cheryl Anderson at Garrett-Evangelical Theological Seminary acquaints students "with the variety of biblical interpretations in the African American tradition" and the general principles of biblical hermeneutics.
A 2014 course by Larry Murphy at Garrett-Evangelical Theological Seminary examines "select issues black ministers have faced and addressed as they pursued the mission and ministries of the church" as well as "insights into the effective contemporary practice of ministry."
A 2014 course by Gennifer Brooks at Garrett-Evangelical Theological Seminary surveys "the history, theology and practice of preaching in the African American context, generally referred to as Black Preaching."
A 2014 course by Ron Anderson at Garrett-Evangelical Theological Seminary provides "a historical and theological overview of church music. Although there will be some semblance to surveys of music history, it will focus on the various histories and traditions that have primarily shaped the practice of church music in North America."
A 2018 course by Jill DeTemple at Southern Methodist University "is designed as an intermediate course" to introduce students to "the border as a geographic and cognitive location rooted in history."
A 2018 course by Ingie Hovland at the University of Georgia investigates the origins, course, and contemporary forms of Christianity in Africa. Issues in missionology and colonialism are considered.
A 2019 course by Cheryl A. Kirk-Duggan at Seminary of the Southwest "engages multiple texts, scripture, literature, film, music, socio-political movements, and art to explore the violent system that grounds theological, psycho-socio-economic, and political oppression: white supremacist patriarchal misogyny, and the resulting intergenerational trauma, from a Womanist theological ethics perspective."