Talking and Walking; Exploring Intersections of Embodiment and Agency in Religious-secular Formations.
What do embodied practices, such as particular forms of sitting, walking, praying, talking, or teaching, contribute to peoples’ experiences, identity, and understandings of religion and secularity? Why is it so important for many pilgrims to walk, for many Buddhists to sit, and for many sexual health professionals to talk? How do forms of embodiment in these formations perhaps alter across the globe? How do particular embodied configurations perhaps even attempt to produce specific sought expressions of religion or secularity, and on whose authority? When are forms of embodiment disapproved and by whom, and how do people negotiate with these condemnations (Amir-Moazami 2016)? How do religious and secular embodied practices become entangled in the production of difference, and processes of inclusion and exclusion along the axes of gender, class, race and ethnicity? What does embodiment mean in an age of digitalized religious and secular practices, and how does it affect practitioners’ agency? And, finally, as academics, how, if at all, does embarking in these practices of embodiments ourselves contribute to our understanding of religion or secularity? More information, see: