Specifically, Stewart utilizes the implicit religion paradigm developed by the late UK scholar of religion, Edward Bailey, to analyze straight edge punk communities in the UK and USA as examples of what, following the literary theorist, Theodore Ziolkowski, she calls “surrogate religion.” Stewart’s own experiences as a Straight Edge punk and her six years of fieldwork with Straight Edge punks lead her to identify in Straight Edge punk communities a “temporary state” in which the genealogical transition away from traditional religion that attends to modern processes of secularization cannot simply overcome religion but, in fact, remains fundamentally reliant on, “paradigmatic aspects of religion such as authority and meaning making”(14). Rooted in an in-between space between “an acceptance and a deconstruction of the category of ‘religion’” ( Stewart 2017, ix), Francis Stewart’s excellent and timely monograph, Punk Rock is My Religion-Straight Edge Punk and ‘Religious’ Identity, has much to contribute to the above debate and warrants thoughtful consideration by scholars who are interested in its stakes and implications within an illustrative anthropological situation and case study. Conversely, the critical theory of religion the editors promote, while similarly invested in the historical unmasking of the category of religion’s contingent biases, assumptions, and western colonial legacy, understands the task of critique to demand the articulation of democratically revisable goals and values (values around which a consensus forms) that enable us to better apprehend, “the role religious systems play in either reinforcing dominant power structures or as operating as vehicles for progressive social change” ( Goldstein, King, and Boyarin 2016). The interests of the former, they argue, lie in the genealogy and deconstruction of the category of “religion” and its practitioners’ strong suspicion of universal values lead them into a specific kind of contradiction: while critical religion’s genealogies and deconstructions of religion are themselves value-laden, critical religion shies away from acknowledging and explicitly deploying those values. critical religion,” in which they assess the state of an internecine debate within critical research on religion between what they call “critical religion,” on the one hand, and the “critical theory of religion” to which they themselves subscribe ( Goldstein, King, and Boyarin 2016). In 2016, the editors of Critical Research on Religion published an editorial entitled, “Critical theory of religion vs. All subjects Allied Health Cardiology & Cardiovascular Medicine Dentistry Emergency Medicine & Critical Care Endocrinology & Metabolism Environmental Science General Medicine Geriatrics Infectious Diseases Medico-legal Neurology Nursing Nutrition Obstetrics & Gynecology Oncology Orthopaedics & Sports Medicine Otolaryngology Palliative Medicine & Chronic Care Pediatrics Pharmacology & Toxicology Psychiatry & Psychology Public Health Pulmonary & Respiratory Medicine Radiology Research Methods & Evaluation Rheumatology Surgery Tropical Medicine Veterinary Medicine Cell Biology Clinical Biochemistry Environmental Science Life Sciences Neuroscience Pharmacology & Toxicology Biomedical Engineering Engineering & Computing Environmental Engineering Materials Science Anthropology & Archaeology Communication & Media Studies Criminology & Criminal Justice Cultural Studies Economics & Development Education Environmental Studies Ethnic Studies Family Studies Gender Studies Geography Gerontology & Aging Group Studies History Information Science Interpersonal Violence Language & Linguistics Law Management & Organization Studies Marketing & Hospitality Music Peace Studies & Conflict Resolution Philosophy Politics & International Relations Psychoanalysis Psychology & Counseling Public Administration Regional Studies Religion Research Methods & Evaluation Science & Society Studies Social Work & Social Policy Sociology Special Education Urban Studies & Planning BROWSE JOURNALS
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