Cast members Taylor Trensch and Alex Boniello sit down to discuss the show's hopeful message, overwhelmingly positive fan response, and partnerships with various mental health charities.
The post What You Can Learn from Hootsuite's Top 5 Social Videos in 2018 appeared first on Hootsuite Social Media Management.
In this article, you'll discover four tools to manage your influencer relationships.
4 Tools to Find and Manage Influencers by Bill Widmer on Social Media Examiner.
Influence.co is a tool that helps you easily find and connect with influencers who want to work with brands. It's like a big influencer database for almost any niche imaginable. Plus, it's free to use until you get to the point you're contacting more than 30 influencers per month.
It's super-easy to use. Just type your category/industry in the search bar and click the Search button.
You then see a list of influencers (who've joined the platform) in your niche.
If you click the Advanced Search tab, you can sort these influencers by their Instagram follower count, location, age, engagement rate, Google Analytics traffic, and more.
If you're not keen on Instagram, you can search based on YouTube, Pinterest, Snapchat, or the influencer's own hosted blog. Simply check the appropriate boxes on the Advanced Search tab.
I almost always search for influencers who have a strong blog. This is powerful for link-building and SEO, as well as great engagement on your social media channels and a strong network to share with.
As for the other metrics, try using a minimum of 4% engagement rate and a minimum 10,000 Google Analytics traffic per month. This helps weed out the people with loads of followers but no real engagement.
After you identify some potential partners, you can vet them using the free influencer data reporting tool Social Blade. You want to see if they have a natural follower growth curve.
To illustrate, here's the profile for one of the influencers who turned up in the earlier "fitness" search on Influence.co. At the top of this report, you see the user's stats followed by a rank, which is a grade for the account based on the engagement and following.
Below that, you can view a chart of their Instagram stats, showing their follower increase (or decrease) week over week, as well as how many people they're following and their media mentions.
Finally, at the very bottom, you'll see a chart of the user's follower growth over the last 4+ years. Look for a natural growth curve, with no sudden spikes in follower count. If you see a sudden spike in a user's curve, there's a good chance they bought followers. Of course, they can still buy followers slowly to look more natural, but this is rare.
This user only got a B+, but we can assume her followers are authentic and she didn't buy them because of the natural growth curve in the chart at the bottom of her profile.
Keep in mind that not all influencers will have enough data to show up on Social Blade, and that's okay. It's just an extra security measure if you're going to pay people to help promote you. If you're not, and you're just building a relationship, their engagement score doesn't matter quite as much.
Zoho has a massive number of tools to automate your business, but one standout is the social media management platform Zoho Social. This tool makes it easy to tag and interact with influencers on social media. The standard account is $8.33 per month billed annually (or $10 month to month).
Setting up your account is simple. When you first sign up, you'll be prompted to sync your social media profiles. Just click Connect and log into your accounts.
From the home screen, you can see an overview of your social stats, recent posts, and a live stream of any mentions or comments you get.
When you click on a mention, for instance, you can reply to it directly from Zoho. You can also see some useful information about the user, such as how many followers that person has and the history of your engagement with them. These insights allow you to reference past conversations and build a relationship.
From here, you can click on the person who engaged with you to add notes such as a description and contact info (especially if you have a long engagement history).
Once you click their name, you can see your engagement history with that person. To add notes, just click the pencil icon next to Personal Info. You can also @mention them directly from this page.
Beyond direct interaction with your followers, you can also schedule posts to be shared at a specific time. Just click the New Post button in the upper-right corner of your home screen.
What's really cool about Zoho is that it uses an AI tool called SmartQ to tell you the best times to post based on your specific following. To use the feature, click the SmartQ tab in the new post window and select the time you want to publish.
You'll see the projected engagement percentage based on which time you choose. For example, the image below shows that 10% of the audience should engage with the post if it's published at 4:00 AM on Tuesday, April 10.
For posts that do well, you can schedule them to be reshared again at certain intervals.
Tip: Keeping your feed full of your highest-engaging posts helps you stay active without having to always be on your social media accounts. My highest-engaging posts almost always involve influencers. Tagging and interacting with influencers (especially targeted influencers) can help boost your post engagement.
Asana is like Trello on steroids. You can use it for everything from a daily task list to long-term project management or a training resource for your employees. It's also a great tool for managing influencer networking.
The free version of Asana is great for simple task lists. But the premium plan (which runs $9.99 per month per user) gives you access to private teams and projects, has no team limit, offers admin features, and more.
To set up your account, first create a workspace, which is a set of projects. Each workspace can have its own unique members. You might have one workspace for your entire business or multiple workspaces based on teams within your business such as a marketing team workspace, an HR workspace, and so on.
Once you've set up a workspace, you're ready to set up individual projects. Projects can be assigned to your whole team or private to certain members. To set one up, click the + sign next to Projects in the left-hand menu.
You can set up each project as a to-do list or a Trello-style board. For instance, you might use lists for tasks and boards for permanent links (like training documents or videos) that need to stay around for training and referencing.
To set up a resource board, simply select Board instead of List when you create a new project. To add a column to your board, click +Add Column and type in a name. Click the + sign under the name to add a card. From there, each card acts as a task item in a list.
To add a task to a list, click inside the list box and type in a name. You can assign it to specific team members, set a due date, write a description, and create sub-tasks. Click the three dots button to add tags.
To add a description, click inside the Description field. Team members can comment on tasks, and the @mention functionality works just like a social media platform to notify people about a comment on a task.
If you want to set sub-tasks, click the button with the lines connecting two circles next to the thumbs up (users can "like" certain tasks, because why not?). To illustrate, you could set up sub-tasks for connecting with certain influencers and updating their description in Zoho after you interact with them.
For social media management, I use Asana as a sort of CRM to keep in the loop with influencers I'm contacting and potential clients who've reached out through social media.
You can use Asana with Zoho Social to track your goals with influencers and assign employees (or yourself) to keep in touch with them. I do this through a project called Social Media Relationship Building.
Want to Connect With – people you haven't connected with yet, but want to.
Made Connection – people with whom you've made some kind of connection, like a comment or emails back and forth, but haven't worked with on anything.
Worked With – people you've worked with to some extent. They contributed to an article or helped you promote something, or they've become a client.
You can use a board like this to track progress with the influencers you want to build relationships with. On each person's card, list your goal for that person and any connections you've made with them such as sharing their content or commenting on their blog.
From here, you can create tasks for yourself or someone on your social team to frequently connect with these people. This contact could be sharing their content and tagging them, commenting on their posts, or sending an email.
As the relationship grows, move the person along the three boards and add any relevant notes. As an example, you could track when they share or link to an article you wrote. If they share/link once, chances are they'll do it again!
And that's all there is to it! These four tools — Influence.co, Social Blade, Zoho Social, and Asana — will help you manage and succeed with your social media influencer campaigns.
What do you think? How do you manage your social media influencer campaigns? Are there any other tools you would add to this list? Let me know in the comments below!
What draws people to your content?
In the past, I've explained how to write introductions that make the rest of your post irresistible. But before readers can even have a chance to read your intros, they'll need to click on your headline.
Headlines go way beyond just blog posts. This is something you need to focus on for every piece of content you produce.
Whether it's a new video on your website or a breaking news story you're sharing via social media, it all starts with a captivating headline.
Obviously, you want people to consume the content you're producing. But the reality is they probably won't. According to research from HubSpot, 43% of readers just skim through posts.
But if your goal is to get clicks and drive traffic to a landing page, all you need to do is focus on the title.
That's because 80% of people will read a headline. So there's a good chance your headlines will be seen by most of your audience. Now, it's just up to you to make sure it's appealing enough to get clicks.
Numbers are a great way to draw attention to your post and increase clicks. That's because readers know what to expect when they see a number in the title.
I use them when I'm writing my blog posts all the time. Here's a recent headline I used for an article about how to monitor your competition.
When someone stumbles upon this headline, they know exactly what the post will entail. Basically, it's going to be a list of 10 different tools.
As I mentioned, readers like to skim through content. Lists are appealing because they make it easy to bounce from one point to another.
The reader doesn't have to read every single word to scan through this list. As a result, they are more likely to click on it.
Numbers that are increments of five make up four of the top five results on this list.
But that doesn't mean you should include numbers like 50 or 100. As you can see, none of the top ten results include numbers higher than 20.
That's because people don't want to spend all day reading your content. They know it will take only a few minutes or so to skim through a list of 10. But anything upward of 20 is much less appealing and won't produce as many clicks.
Don't ramble. Your headline shouldn't be as long as an introduction. But it shouldn't be only a few words either.
One sentence or fragment of a sentence should put you in a good spot to get clicks. That's because it provides your audience with enough information to grab their attention.
If they are fewer than ten words, it could be the main reason why you're getting an unsatisfactory number of clicks. On the flip side, if your headlines have a word count that's pushing 30, it's still not optimized for the highest engagement.
Don't get carried away here. Your headline needs to make sense and read well.
Adding or removing a couple of words just to fit within the 16 to 18 range isn't going to help you if the title doesn't make any sense.
In addition to your word count, you should also consider the number of characters in your headline.
As you can see from the graph, headlines with the highest click-through rates have between 90 and 99 characters.
According to a study, There's a Good Chance You'll Click This Headline Because It's 97 Characters.
The character count falls within the recommendations of the research.
Have you noticed anything else about this title? I'm sure you're not in the habit of counting words. Truthfully, I'm not either. But for the sake of this post, I've been paying more attention to this.
The article from Contently has 16 words in the title. This aligns with the research on word count and its relationship to engagement I talked about earlier.
It hits the mark for both categories.
Basically, if you can write headlines that are between 16 to 18 words and have 90 to 99 characters, you'll be putting yourself in the best position to get the most possible clicks.
Come up with a headline that is too intriguing for readers to pass up on.
Shocking headlines are sometimes referred to as click-bait. It's okay to do it as long as you are not letting your readers down with your content.
Here's what I mean by this. If you are going to use a shocking headline, the content had better deliver as promised.
What a throwback picture! I almost don't recognize myself with all that hair.
But this is the type of article that generates clicks because the headline is so shocking. It draws the attention of readers for several reasons.
First of all, a Ferrari is a well-known sports car recognized internationally. They are expensive and turn heads whenever they are seen on the road.
Second, I don't know anyone who wouldn't be interested in how to make a million bucks. And there's a way to make money with a sports car? The title is too intriguing to ignore.
It makes the user question if that's actually possible.
You can come up with headlines like this as well. Think of something exciting you've accomplished. Put it into your headline.
Another way to get people to click on your headlines is to use a benchmark.
Show them how they can achieve something by clicking on your post and reading more information. For example, let's say your company sells dietary supplements.
How you can lose 30 pounds in the next 30 days.
This strategy combines the benchmark method with the previous tactic of using a shock factor. Losing 30 pounds is extreme on its own. But doing it in 30 days? That's something that even people who aren't trying to lose weight would be interested in reading.
Just make sure your headlines are realistic. You want to set a benchmark that's attainable.
The benchmark here is 10,000.
It's a high number, but it's still realistic. If the title said, "How to get 10 million Twitter followers," it would be much less believable.
For most people, reaching 10 million followers on social media is unrealistic. I know my blog audience. I'm speaking to entrepreneurs and business owners, not celebrities.
I set this benchmark at a number I think they can reach.
Your headlines need to be relevant to a few different things.
First of all, they need to be appropriate for your brand and voice. If your business is in the music industry, you shouldn't be writing headlines about how to survive an earthquake.
Yes, that example may be a bit drastic, but I'm sure you understand what I'm talking about.
Second, your headlines must be relevant in terms of their timing. If you're reporting a news story that happened two weeks ago, you're too late. That headline is meaningless now.
As a magazine that specializes in fashion trends, pop culture, and beauty advice, it uses a headline on topic for the brand. It hits the mark for our first component of relevance.
This article discusses fashion trends for the spring and summer of 2018.
But notice when it was published. The article was released on February 22, 2018. So the timing is perfect as well.
If it came out in the spring or summer, it would be too late. Readers aren't going to click on something that's old news. The time to buy their spring and summer clothing is before the season starts.
If you've been reading my blog for a while, you know I'm a big fan of creating informative guides teaching you how to do certain things.
If you are an expert in a particular field or industry, use your extensive knowledge to your advantage. Create step-by-step guides for your readers.
In addition to being informative, such posts are also a great way to get lots of clicks.
Here's something else you need to take into consideration. Sure, you'll be sharing your content on all your distribution channels. But that's not the only way your content will be seen.
You'll also need to write headlines based on organic traffic. Your organic traffic comes from unpaid search engine results.
If someone needs help accomplishing something, what do you think they'll type into Google? There's a good chance they'll type the words "how to," so it's in your best interest to include these words in your headlines for SEO purposes.
First of all, the content of this article is relevant to the brand—a topic I discussed above.
But based on this headline, it's clear the post will show people how to do something.
BuildFire specializes in everything related to mobile applications. More specifically, they handle custom app development.
Aside from a paid advertisement, this post from BuildFire is the top search result based on its headline.
If you can master your SEO skills, you'll get plenty of clicks just by occupying the top position on Google. In fact, in 2017 the top position received 20.5% of all Google clicks.
Those click-through rates drop down to 13% for the second and third positions, which is still good but a significant drop from the top spot's rate.
As you've seen from a few of my examples in this guide, I practice what I preach. Look again at the title of the post you're reading right now. I'm teaching you "how to" do something, and my headline reflects that.
If you want people to read your content, you need to entice them to click on your headline before you can do anything else.
If you are just trying to drive more traffic to specific pages, writing an engaging headline is the best way to do this.
Writing a headline shouldn't be taken lightly. There is science behind it.
Add a number. Readers love to scan content, so a numbered list with fewer than 20 topics is one of my favorite ways to generate clicks.
As you can see from the research I discussed, the length of your headlines is important as well. You need to consider both the word and character count to make your title as efficient as possible.
Use a shocking headline to wow your audience and generate clicks. Set an attainable benchmark. Just make sure all your content is relevant and released at appropriate times based on titles.
"How to" articles also produce lots of clicks. Your SEO skills should be applied to every headline you write to increase your organic traffic.
If you follow this guide, you'll see a significant surge in your click-through rates based on your new and improved headlines.
What types of headlines do you write that encourage readers to click on your content?
The prevalence of mobile devices has "made traditional desktop marketing playbooks obsolete," according to Facebook's head of global travel strategy. Speaking at the Phocuswright Europe conference in Amsterdam, Nikhilesh Ponde outlined five key strategies marketers need to implement now to keep up with the move to mobile.
It's important to understand where your audience is already spending time online.
"There's a disparity between where customers are and where and how we are choosing to reach them," Ponde said, noting that while people in Europe spend 25 percent on their time on mobile, advertisers spend only 14 percent of their budgets on mobile ads.
"We need to rethink how we speak to people in personal and meaningful ways," he said.
Consumers and businesses exchange more than two billion messages per month on Facebook Messenger alone. And there's no need to limit your messaging strategy to customer service.
In the travel field, for example, Ponde noted that brands can use Messenger to stay in touch throughout a client's trip, creating seamless opportunities to upsell and cross-promote, while offering a valuable level of care that clients appreciate.
The available data and targeting options also allow you to offer highly personalized offers, even in larger campaigns.
Marketers need to reach out in the formats people prefer, and that format is increasingly video.
"Video is quickly becoming the most important form of merchandising" Ponde said, noting that 79 percent of people would rather watch a video than read text on-screen.
As social video evolves, marketers should expect to see more immersive experiences, Ponde said.
Above all, businesses need to recognize that constant change is the new normal. "People's behavior changes every day as mobile becomes more embedded in our lives," Ponde said.
Businesses need to pay attention to trends, monitor customer behavior, and be ready to pivot quickly. A constant testing and tweaking strategy will help you spot changes in marketing strategy effectiveness and gauge the value of new tools in real time.
Growing up in a small town, leaving said small town, and then having to explain where you're from to curious people you encounter for the rest of your life is exhausting.
Sure, people are mostly familiar with the 50 states, but when someone asks "Where are you from?" they usually want specifics like towns, noteworthy landmarks nearby, etc.
The meme is simple. First, you pose the dreaded question: "Where are you from?" Then, answer with the appropriate state, and watch as you fall into the inevitable hometown trap.
After unsuccessfully explaining where you grew up, you give into the pressure. In a desperate attempt to end the conversation, you wind up saying you live near the most well known town/landmark in your state and are related to a famous resident.
Take Connecticut, for example. Not everyone knows where Wallingford is, so sometimes you just have to lie and say you grew up a hop, skip, and jump away from good old Yale University.
Did you grow up in a rarely discussed town in Chicago? No, you did not. You grew up in Millennium Park. Actually, you ARE The Bean.
Oh you're from Texas? Definitely Dallas, though I'm sure Austin might work, too. Or Houston. Where? Where Beyoncé's from. Oh! Yes!
In New York there is obviously only one place to live and that's Manhattan.
Virginia? Oh sure, you live by the White House.
How fun it must have been to grow up in Florida in the parking lot of Disney World.
Though the meme is taking over Twitter timelines at the moment, it's not new. In fact, it surged in popularity several other times, including earlier this year in February.
If Twitter has taught us anything it's that state-related memes are very relatable, and we all need to start looking at maps.
Looking to take your social media game to the next level with fresh, creative visuals? You've come to the right place. This collection of free social media design templates, created with design tool Adobe Spark, makes it easy to add custom branded visuals to posts on any of the major social networks.
You don't have to be a professional graphic designer to run visually exciting social media accounts.
Click on any of the templates below.
The link will take you to Adobe Spark to edit the template.
Create a free Adobe Spark account.
Once logged in you can customize the template. Change the background image, fonts and colors, etc. To remove the Adobe Spark logo, simply click it and select remove.
Download your new image and upload it to the appropriate network.
If you're inspired by designs above but want to start from scratch, follow these 10 simple steps to create your own.
Get your free Adobe Spark account and login.
From the main page, click the blue + icon at the top of your screen.
Then click the green + icon to create a new post.
Under "Select a size" click SOCIAL POST.
Select the type of social post you want to create and then click Next.
Choose from one of the stock photo options to the right or upload your own image on the left. Then click Next.
Now you can customize the design. Add your brand logo, edit the image, change or add text, fonts, colors, and the layout.
You can even resize the design for other social profiles.
Once you're happy with your creation click Download.
Upload the file to the appropriate social network!
I used the Pinterest template above with Adobe Spark to create the Pin below (I've got vacation on my mind). It only took a few minutes!
I also used Adobe Spark to create this YouTube channel template. It also only took minutes!
When you're updating multiple social channels daily, templates are a quick and easy solution to ensuring your feed is full of fresh visual content. But if you're into creating quick and beautiful images for social, you'll probably enjoy these other resources as well.
The post 17 Social Media Design Templates For Every Network appeared first on Hootsuite Social Media Management.
In this article, you'll discover six tools and websites that will help keep your social media content interesting, timely, and relevant.
6 Tools for Social Media Content Inspiration by Justin Kerby on Social Media Examiner.
Forekast is one of the best places to discover what's happening and which popular events are coming up. Events are added to the website and then upvoted by the community, allowing the hottest events to rise to the top of the page.
As you scroll through Forekast, you get an overview of the major happenings and trending events coming up in the days, weeks, and months ahead. It can provide tons of inspiration and keep you up to date on trending conferences in your industry, holidays like National Pet Day, sporting events, product releases, and just about everything in between.
You can even add events to your calendar so you don't forget important upcoming dates for interacting with your audience in real time.
Make it a practice to check in once a week and take a look at the newly added and trending events. Your social media creation efforts will thank you for it and you'll keep your content as relevant as possible.
Tip: For the "do it for me" types, you might want to sign up for the newsletter The Weekly Forekast. Every Monday morning, you'll receive a roundup of the most popular events for the coming week.
Long gone are the days of text posts on social media. Photos, GIFs, and videos likely make up a large part of your social media marketing efforts. This is where Today on the Internet can help inspire your creativity.
The site ranks the top trending GIFs, photos, and videos on the web, and the best part is that it updates every 24 hours with fresh content so you can always be on top of your game.
The Photos section is a great place to inspire your own social media marketing efforts as well. While the GIF section only highlights the top 10 trending GIFs, the Photos section lets you scroll endlessly. If there's an event trending on any particular day, you're all but guaranteed to find some interesting photos of the event on Today on the Internet.
Some of the photos you'll find on the website can make great additions to your swipe file, which we'll talk about a little later.
While many social media marketers rely on services like Feedly to bring them news from selected sources, sometimes going out in search of content can provide better results. Scouring the Internet for social media inspiration can prove challenging, which is why a tool like Almighty Press is so valuable.
This tool works wonders for your content discovery efforts. After you sign up for the free 14-day trial, click Content at the top of the page and perform a search for any relevant keywords. You can also focus your search by adding specific websites or phrases you'd like to see displayed in your results.
For this example, we've searched for the keyword "startup" on any article from Forbes. Adjust the time filter to see results from any time from the last hour to any specific date range.
You can also adjust the engagements filter. This will alter your results to only show content with the corresponding social shares you set within the filter.
From here, you can head to Forbes to read the articles, curate your own post that syncs with your WordPress or Medium blog (including a featured image and personalized writeup), or share the article directly to Buffer or your social media channels.
Even if you're not using Almighty Press as a scheduler or for publishing articles directly to your blog, it offers a deep set of search features that make it worth the price tag. Almighty Press offers a 14-day free trial, before charging $27/month for use of the service.
You won't want to miss out on any trending events on Twitter because those events will likely be trending all around the web. Thankfully, Twitter's Business Blog publishes a calendar roughly 1 week before the end of every month to keep you ahead of the game.
With the calendar, you get a great overview of trending events coming up and expected tweet impressions for each event. This can provide inspiration when setting up your monthly social media schedule, allowing you to capitalize on the biggest expected events of the month on Twitter.
You can download the full Twitter Marketing Calendar for the year directly from the blog. However, they typically add new events every month, so it's best to check back every month for any new additions.
One of the best places for social media marketers to draw inspiration is from their peers. The problem is when you see something you love on another business's page, you might not be in need of any social content at that time so you just keep on scrolling.
That's why creating a "swipe file" is so important. It's a place where you can store all of your favorite social media content that others have created. Then when you're in need of some inspiration, you can review the great things others have done to get your own creative juices flowing.
Of course, stealing from others isn't the objective here. The idea is to borrow parts of great social posts from others and create something that's unique to your brand.
There are a variety of tools you can use to clip and store social media ideas you like into a swipe file. A great free combination is Marker.io and Evernote. Marker.io is a screenshot tool that allows you to clip images and mark them up. Add text, arrows, and even emojis to your images so you remember what caught your eye about the piece in the first place. Then save the images to Evernote.
While the combination of Marker.io and Evernote is great (and free with their basic plans), you can use any combination of screenshot tools and cloud storage applications to create your own personal swipe file. You can store files locally or in the cloud using a number of services including Google Drive, Dropbox, or iCloud.
Use the combination of tools you're most comfortable with and commit to creating your own swipe file for inspiration.
When you create social media content daily for your brand or your clients, it makes sense to gather as much creative inspiration as possible. Use these six tools to further stimulate your social media creation efforts and stay on top of any trending events coming up.
What do you think? Do you use some of these tools to help fill your social media content calendar? What tools would you add to this list? Please share your thoughts in the comments below.


text:
Complications and Contradictions in the Usage of 'Indigenous Religions'
November 9, 2017 /0 Comments/in Features /by Claire S. Scheid
A Response to David G. Robertson's Interview of Bjørn Ola Tafjord and Arkotong Longkumer
Claire S. Scheid
https://i0.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2017/10/Claire-S.-Scheid.jpg?fit=1080%2C720&ssl=1 720 1080 Jonathan Tuckett https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Jonathan Tuckett2017-11-09 10:00:522018-08-16 09:41:24Complications and Contradictions in the Usage of 'Indigenous Religions'
Absence as Advantage
October 5, 2017 /0 Comments/in Features /by Liudmila Nikanorova
A response to "What do we mean by Indigenous Religion(s)" with Bjorn Ola Tafjord and Arkotong Longkumer
by Liudmila Nikanorova
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2017/10/question-2309042_960_720.jpg?fit=720%2C720&ssl=1 720 720 Jonathan Tuckett https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Jonathan Tuckett2017-10-05 10:00:522018-08-16 09:49:11Absence as Advantage
What do we mean by Indigenous Religion(s)?
October 2, 2017 /0 Comments/in Podcasts /by Bjørn Ola Tafjord Arkotong Longkumer David G. Robertson
We talk a lot about the World Relgions Paradigm at the Religious Studies Project, and this discussion looks more closely at one of the ancillary categories, Indigenous Religion. What exactly does this term refer to? Does it refer to specific religions (plural) or a kind of religion (singular)? What makes some religions indigenous and not others? What are the political implications? Bjorn Ola Tafjord & Arkotong Longkumer outline some of the language games that involve Indigenous Religion.
This podcast is sponsored by the postgraduate taught programmes (Masters and PhD) in Religious Studies at the University of Edinburgh, Scotland. Many of the RSP team have been through the Edinburgh RS programme, which comes highly recommended. Find out more here.
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You can download this interview, and subscribe to receive our weekly podcast, on iTunes. If you enjoyed it, please take a moment to rate us. And remember, you can use our Amazon.co.uk, Amazon.com, or Amazon.ca links to support us at no additional cost when buying academic texts, Wu Tang swag, fidget spinners, and more.
A transcription of this interview is also available, and has been pasted below
Podcast with Bjørn Ola Tafjord and Arkotong Longkumer (2 October 2017)
Interviewed by David Robertson.
Transcribed by Helen Bradstock.
Audio and transcript available at: Tafjord_-_Longkumer_-_What_do_we_mean_by_indigenous_relgion(s)_1.1
David Robertson (DR): We talk about the world religions paradigm a lot here on the Religious Studies Project. And one of the things we've pointed out, on several occasions, is that you've got the Big Five , or sometimes the Big Six, and it depends on who's editing the particular book what those are. But you'll often get these additional categories stuck on, you know: new religions and, increasingly, indigenous religions. And that's what we're here to talk about today. It's not always very clear what it is we're talking about when we talk about indigenous religions. To discuss that today we're joined by Bjørn Ola Tafjord of Tromsø University. Welcome back.
Bjørn Ola Tafjord (BT): Thanks David.
DR: And we're also joined by Arkotong Longkumer of the University of Edinburgh. His first time on the Project itself, although a long-term friend of the Project. So, welcome to you!
Arkotong Longkumer (AL): Thank you.
DR: Let's start . . . . Bjørn, you've talked about the idea of indigenous religions as a kind of language game. Maybe you could explain to us a little bit what you mean when you say that?
BT: I think it's interesting to look at how people use the phrase indigenous religions in different ways: how academics use it different ways to do different jobs in their different academic projects. I think it's interesting to see how non-academicians use the phrase in order to do jobs in their different political social and cultural (whatever) projects. And, by paying attention to that, I think it becomes clear quite quickly that it's a phrase that is used in ways that vary a lot, and that this variation creates troubles sometimes – both for academicians and for others, in terms of understanding each other – but also, that these are creative processes that also open new possibilities both within research and explorations of different cases. But also in other projects, as non-academicians tap into the discourses of academicians.
DR: And in some ways this whole conversation goes back to the earliest days of Religious Studies – doesn't it? – and the idea of classifying religions, full stop. You know, with Tiele and Müller and people like that. Because you can't have indigenous religion without this idea of religion itself, right?
BT: I think one of the ways that Religious Studies scholars think about indigenous religion – often its the first way we think of it – is as a class of religion. So, all the rest: all the other religions than those that fit in the world religions paradigm. All the rest, when we take out also the "new religions" or the "popular religions", or whatever we want to call that very varied group. So, yes. I think that has been one typical way of thinking about it. But it has always, it seems, been one of these categories that sits uncomfortably in the scheme of the discipline.
AL: Can I just add . . . ? What I think is interesting is that we're looking at indigenous peoples and how they actually practise religions. So I think that if we are to approach indigenous religions as a category and try to find that across, say, Africa, or in Asia, or in Latin America, then I think we might have a problem. Because there is no set paradigm of what indigenous religion is. And I think it varies according to context. So, I think what I'm interested in is how indigenous peoples understand or practise this thing called religion. So I think, in that sense, the category indigenous religions is not a primary factor. (5:00) It's something that comes out of us looking at indigenous peoples so, in that sense, I think it's slightly different from, say, the traditional scholar trying to find out what a kind of religion is.
DR: That's an interesting point. Sometimes these kinds of categories do come out of a very good thing, in our attempt as scholars to more accurately represent what's going on. But, at the same time, we need to kind-of play the game of the field a little bit, in order for our work to fit in and be understood anywhere. Would you agree with that?
AL: Yes. And that presents us with several problems, I think. I think if we have an assumption of what indigenous religion is in the academic environment, then it's interesting also how that kind of understanding can play itself in the field. So, for example, much of my work is in the North East of India. And I'm interested in how the Hindutva, or the Hindu Nationalists, co-opt this idea of indigenous religions, to actually include this fringe marginalised non-Christian or non -Muslim group into the fold of indigenous religions – by arguing that Hinduism is a kind of indigenous religion. So here, I think, we have a problem of how the academic term of indigenous religions is used quite effectively by the Hindu nationalists to propagate their idea of assimilation and inclusion.
DR: Yes. And Hinduism is a really interesting case because when you have more, sort-of, formal academic attempts at presenting some sort of definition of what indigenous religion is – I mean Jim Cox's definition is probably the most commonly encountered nowadays – you immediately run into problems when you start trying to apply it. Because Hinduism is, by any of those categories really, an indigenous religion.
BT: I think, often, it can be worthwhile to pay attention to the two different words in the phrase. That in some projects – in the typical projects of Religious Studies, where you try to classify religions – then the emphasis will almost always be on the latter word, on religion, and the adjective indigenous becomes a sort of classifier to say that this is a different religion: it's from the other classes of religions. But in many uses that are not part of religious studies – but also some of the uses that are part of religious studies – the emphasis can also be on the adjective. And then it's not about classifying religions, at least not primarily. Then it becomes one about classifying peoples, often, or other objects or things, that are seen as belonging to particular kinds of peoples. It becomes shorthand for indigenous peoples, so it becomes the religion of indigenous peoples. Which can be used both to sort-of create groups, and demand rights, and all these kinds of applications. But it can also be used to discriminate, of course: to talk about "we" and "the other" and to exclude . . . .
DR: I think there is an implicit distinction that goes on with that sort of language game, though. I'll give you an example that I came across recently. In the undergrad course, here in Edinburgh, they're given the task of visiting the museum and describing religious objects. And we got to talking about the way that indigenous religious things were presented. And the example was given of a bolt with a painting of a sea deity on it, which was interpreted as a religious act.(10:00) And I said "Are we maybe over-reading into that that 'it's obviously religion, because there are primitive people'? If a truck drove past you on the A9, in Scotland, and it had the St Andrew's Cross on the front of it, would we interpret that as a religious act by the truck driver, to ensure a safe journey?" It might be in some way, but it's also many other things. It's just a particular language that people do, and there are national uses to that symbol as well. But because it's in an exoticised, indigenous culture, we kind-of read religion in there in a different way. We assume this primitiveness. Would that be fair to say?
AL: Yes. I think part of the whole discourse of indigenous religions . . . . I think there are a couple of challenges here. People who study indigenous peoples and their cultures and religions, I think, are trying to say to the academic world: "You have to take us seriously!" And I think, because of that, sometimes we classify ourselves as people who do indigenous religions in order to compete with the other kinds of religions out there. But in terms of actual engagement, in terns of research with people, we're not really trying to isolate categories out by saying,"This is a kind of religious act." Or, "This is a political act or an economic act." I think a lot of the people that we are working with tend to think about these categories in kind-of overlapping terms. So I think part of the challenge is – and I think what we as scholars have to do is – that we have to speak a certain kind of language in order to communicate our ideas. It could be in the classroom, you know, it could be in a conference, etc. But I think at the same time we are also trying to destabilise theses categories, and I think that's where the challenge is. Because, to a certain extent, we are in a Western academic environment and of course we're also in Religious Studies, so we have to try and articulate that, but at the same time I think we have to be wary of the limitations of these categories. So the kind-of national, political and religious intertwine.
BT: I also think that – those of us who study what we commonly call indigenous religions in religious studies – I think one way that we might have something to contribute to the larger field is that most of us do fieldwork. Many who do other religions often go straight for the religion. If you do Islam you go straight for the Islam; if you do Christianity you go straight to study Christianity. Whereas when we do fieldwork we are forced to sit around a lot, and be in places. And one of the things we discover is that it's not all about religion all the time. Actually, religion happens, religion is an act that is done in different degrees and different ways, but in different circumstances. But I think it also makes us aware that religion is not around all the time. That's one way that we can be a group of scholars who remind the rest of the field about not exaggerating the importance of religion. We tend to send our students out in the world to find religion and of course they come back with religion. So the whole field exaggerates the importance of religion.
AL: And I think that also ties in the point about how primitiveness is often associated with how the people are so close to nature, and to Gods, and spirit, and all of that, right?
BT: Right
AL: And I think, to a large extent, that's not really the case. Because a lot of the indigenous peoples that we are working with have mobiles, wear jeans – you know – are engaged in social media. So, I mean, all of these practices are happening and I think that sometimes destabilises our notion of what indigenous peoples are. (15:00) So, this one thing that I'm kind-of working on is trying to understand festivals. And there's a festival that I've been researching a lot and its called the Hornbill festival, which happens annually in Nagaland, which is the Indian state. What you often get is, the tourists that come from the West – say, primarily from Europe and North America – have a certain notion of what this festival is about. So it's about this indigenous subject who still dresses in their traditional clothes, or they're naked, or carry spears. And they have this visual image because this image has been passed on from the colonial times. And when they come to the festival they find out that "Oh! All of them are dressed like us!" And they carry mobile phones etc. So that kind of image, I think, is quite prevalent. And I wonder if, to a certain extent, that's what happens with our students: that they have a certain exotic image of what indigenous religions are, and if you don't give them that image then probably they say, "Oh well, it's not interesting is it?" So that's the challenge that we as scholars – and especially in indigenous religions – are trying to tackle, I think.
BT: There's also widespread assumptions that indigenous peoples have indigenous religions. And I think where I study, in Talamanca in Costa Rica, one of the things I was told and have been told repeatedly is that,"before the arrival of the Missionaries, before the Christians and the Baha'is came in the 1960s, we didn't have religion." And still the word "religion" is usually reserved to point at those traditions that came in the 1960s: various versions of Christianity and the Baha'i faith. And it's only recently that some of the younger generation there has started to talk about what they used to call "indigenous tradition". Now they've started to talk about it as an "indigenous religion". And those who do it most are those who have gone to university, who have probably learned from Religious Studies scholars, or anthropologists, or others, that religion is something that exists everywhere, in all societies, at all times and that indigenous peoples have a certain kind of religion. And then they return home, or they turn their gaze towards their own community and start to translate indigenous traditions into indigenous religions. Which I think is quite interesting.
DR: It's very interesting. And it's a very good example of why the conversations about how these categories operate is not just academic navel-gazing. These categories feed back into the world and have very real legal ramifications for people. They exist as legal entities, people begin to construct their own religious and ethnic identities around these categories that we've give n them, basically. Yes. I wondered if you wanted to reflect on that, because indigenous religion is not only an academic religious category or a practitioner category but a legal, ethnic kind of category as well.
AL: Yes. And I think that is happening increasingly. We had the case of the local indigenous religions, as it were – you could be in Africa, you could be in Asia, you could be in Latin America – but we're increasingly seeing the globalisation of indigenous religions as well. Especially if we are fighting for national identity, or sovereignty, or trying to safeguard ethnic identity within nation states. So the platform that really affords that kind of space is the United Nations and the Rights of Indigenous Peoples, which is advanced a lot by the UN. So, here you enter into another arena of how these terms are actually quite positive and quite useful and quite empowering as well. (20:00) And, I think, couched in that is the very important idea of human rights: that having any kind of indigenous identity is intrinsically related to human rights issues. And, of course, protecting your religion, your culture, your traditions, is also tied in with human rights. So in the kind-of broader global sense, the term indigenous, or the term indigenous religions has a lot of purchase.
BT: And in order to gain something from it you have to translate you traditions, your practices, your narratives into recognisable units, in order to be recognised as an indigenous people, or as an indigenous religion. You have to make it come across in a way that makes the judges in the courtroom – or whoever it is, the politicians that make the decisions – they have to recognise this as an indigenous religion or as indigenous people. And that sort-of forces actors also to play into these expectations that are floating around now.
AL: Yes. And I think to translate those kind of experiences, I think you tap into again, the academic and intellectual discourses out there on what exactly is culture, what exactly is heritage, or religion, or politics, and all of that. Yes, the cycle of the exchange of these ideas and categories are both local and global and they feed each other, I think.
DR: A couple of maybe slightly more critical takes on that . . . . I mean, one is that it's very interesting that in an increasingly globalised political system, that indigenous religion becomes one more aspect of an increasing sort of identity politics. So it's seeking national, religious, ethnic identity. You can also relate it to LGBT and all these different interest groups, rather than national representatives. But also there's the way that religion becomes one more card to play in power relations. So, whilst sometimes yes – absolutely, it does have to do with human rights, other times it's much more cynical. There's the case of the Canadian indigenous population who had no interest in promoting their practices as being an indigenous religion until an oil company wanted to drill there. At which point, by claiming indigenous status they were able to prevent the drilling from taking place, because the land was now seen as sacred by the UN, or protected , rather, by the UN. So that's a very good example of the sort of post-colonial legacy of this category of indigenous religion. It goes over to these other people who then use it in the same power plays which they've been gifted, if you like.
BT: I also think that history has to be taken into account: the history of religions, not as a field of study, but as something in society . [Going] back to the Costa Rican context, for example: the power and the position of the Catholic Church, just a decade to two ago, was so strong they were able to dominate the discourse and to decide what was legitimate religion or not. I think the main reason why people have said "we have no religion" is to keep it way from missionaries who would say, " If you have an indigenous religion then that's superstition, or a false religion, or idolatry." So maybe what has happened also in international politics in recent years is that some sorts of religions have lost their hegemonic position, whereas other kinds of religions have got more space. I certainly think that in the Costa Rican context there has been a pluralisation of the religious field. And as indigenous culture and indigenous peoples have gotten more attention, and they have been looked upon more positively from the outside, so has their religion. (25:00) So there's a sort of return of indigenous religion to the public sphere. Or, the rise of indigenous religions in the public sphere also has to do with the decline of the kind of discourse that before would immediately classify it as a superstition, or idolatry, or something that has to be fought, or primitive religion.
AL: Or even primal. So I mean, all of theses academic terms like primitive, primal, superstitious . . . of course I think people are also trying to reclaim a kind of identity. And I think the whole question of identity politics is interesting. And of course identity politics exists and I think a lot of indigenous activists are also aware of that, and they take advantage of that. Because they're also making choices in the immediate present for their own communities against, say, exploitation, or oil drilling – which happens – or dam creations. So, they're trying to protect their land. They're also using these categories effectively and I think that's important. So it's not that all indigenous peoples are so close to nature and they're all aloof, and they're all having a great time. But also on the other hand, I think – as Bjørn was articulating – is that the term indigenous religions is also quite empowering. It's about reclaiming a kind of identity. And they're using the tools available. And there's nothing wrong with that.
DR: No, of course. It's exactly the same as happens everywhere. The point of bringing that up is an attempt to collapse that distinction: we can see it being used cynically on both sides – that's human nature, and the nature of religion. Just one further . . . .Do you want to [say something else] before I change the subject?
BT: It made me think also . . . again, returning to Talamanca and the Costa Rican context, I think indigenous religion – or religión indígena as they say in Spanish – is sometimes used as a foreign relations tool towards an audience of outsiders, like us: academicians and politicians and others. But sometimes it also creates internal tensions. For example, when indigenous traditions are recast as indigenous religions. When indigenous religions are being taught at school, parents who are Christians – Pentecostals in particular – often say, "My children should not take those classes." So they're pulled out of those classes that they were fine with – as long as these issues were not enacted or articulated as religion, but as culture. So bringing religion into the mix sort of changes a whole lot of situations, and relations, and the ways things are talked about.
AL: Also, just one final point, I think. If we are looking at indigenous peoples practising a kind of religion, then are we also open to what kind of religion indigenous peoples are practising? So, I mean it could be say, Christianity. So, in that sense, is Christianity an indigenous religion? And I think, the common perception is that indigenous religions are largely non-Christian. And I think that's an interesting thing. Because, if we have a formal definition of what indigenous religion is, then I think it might problematise some of the ways we tend to think about indigenous religions.
DR: Yes, absolutely. And that kind-of relates, actually, to the question that I was going to raise, in an unexpected way. So I was going to ask about . . . there's a sort-of time element in this. We don't, for instance, tend to see New Age practices in the West as an indigenous religion. Is that just because of the newness? Or is it the colonial power aspect? Or is it a hangover to the hegemony of Christianity, for instance? (30:00) But here in Scotland – just to take it as an example, because that's where we are – Christianity is only 58% or something, at present. And that's just people who identify, not necessarily people who are practising in any kind of meaningful sense. So as you say, actually, once we start looking, the further down we go these distinctions get more and more blurry.
AL: Yes. Absolutely and I think the term indigenous . . . well, I'm not sure about the academic discipline of indigenous religions, how that came about. I think people like Jim Cox has written about this transition from primal to indigenous and all of that. And I think, as far as I can recall – and you can correct me on this – I think it was from the '70s or the '80s that indigenous religions was seen as a category in its own right.
DR: Yes
AL: It's curious how the term indigenous is not really popular in, say, Europe. I think in Canada it is. And of course in North America it is, and in Latin America it is. But in Europe, it's quite interesting that it's not. I mean, we can perhaps easily see that actually Christianity is an indigenous religion of Scotland. So yes, I'm interested in that kind of idea as well. And what makes something indigenous and what doesn't.
DR: Well one example I've mentioned before is . . . there's an example in Jim's book (and incidentally, for the history of the emergence of the term, in Bjørn's previous interview with the RSP we go into that in a bit more detail). But there's an example where he talks about Zulus in South Africa being an indigenous tradition. But the Zulus migrated into South Africa from the Sahara, what 7-800 years ago? Whereas, the Dutch arrived there about 400 years ago. So, the choice of which of those is indigenous is entirely temporal.
BT: Again, I think this has to do with [the fact that] there are different language games being played here. I think the emergence of the international indigenous people's movement and its success, since the 1970s and onwards, has made the word indigenous take on primarily the meaning of the reference to indigenous peoples. That's what most people associate with it today. That's the dominant use of it in most contexts. Whereas, the old use of the adjective indigenous would be something like the opposite of exogenous. So it's a relational concept, or relational category, that could be applied to all kinds of things. But usually we associate . . . . Today, because of the relative success of the international indigenous people's movement, it has become this tag or emblem for indigeneity, for indigenous peoples: shorthand for indigenous peoples. But it can be used in many other ways, and it is used in other ways. But then the discussions tend to be . . . I think many misunderstandings arise from . . .
DR: Talking around each other, instead of to each other.
AL: But, it could be also be a case of the dominant group not categorising or associating themselves with indigenous religions, say. And it could be that the category indigenous religions is applying to only the marginalised communities. Which incidentally, it's not always the case. Because, speaking with Afe , in Nigeria [for example] indigenous religions is the dominant kind of group in certain areas. So of course, that again throws up . . . and if you want to look at Hinduism as an indigenous religion, then what happens to the category, but also the way we conceive of indigenous religions? I guess that is the term that I'm looking for, yes.
DR: (35:00) Thank you both. This has been a really interesting discussion and we've covered most of the different ways this terms been defined and understood. But, as you're hearing this term and engaging with this term, just bear some of these ideas in mind and try to unpick which of the usages is being used in whatever source you're looking at, at any given time. So thanks, again, to both of you for taking part in the Religious Studies Project today.
BT: Thank you for having us.
AL: Thanks, David.
Citation Info: Tafjord, Bjørn Ola, and Arkotong Longkumer 2017. "What do we mean by indigenous religion(s)?", The Religious Studies Project (Podcast Transcript). 2 October 2017. Transcribed by Helen Bradstock. Version 1.1, 19 September 2017. Available at: https://www.religiousstudiesproject.com/podcast/what-do-we-mean-by-indigenous-religion(s)/
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https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2017/10/question-2309042_960_720.jpg?fit=720%2C720&ssl=1 720 720 Thomas Coleman III https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Thomas Coleman III2017-10-02 09:04:382018-08-21 07:08:51What do we mean by Indigenous Religion(s)?
A Response by James Cox to Bjørn Ola Tafjord on the Classification 'Indigenous Religions'
May 29, 2014 /0 Comments/in Features /by James L. Cox
Bjorn Tafjord begins his interview for the Religious Studies Project helpfully by outlining three usages of the term Indigenous Religions: 1) as a class or classification into which certain characteristics fit or they do not fit; 2) as a relational, historically conditioned term; 3) as an ethno-political category that has been used, for example, in land claims by indigenous peoples. He does not see these as contradictory ways of speaking of Indigenous Religions, but in many ways as complementary, although towards the conclusion of his interview, he appears to be advocating for a relational-historical use of the term. He makes it clear that how the category is used depends on the context of those employing it, whether academics, colonial or post-colonial powers or indigenous peoples themselves. In other words, no language use is neutral; it always has implications both for those doing the describing and that which is being described.
Bjorn Tafjord claims that one consequence of the way I have defined Indigenous Religions, first in my book From Primitive to Indigenous and then in my own article in my edited book Critical Reflections on Indigenous Religions,as restricted to communities that are kinship-orientated and identified by location or place, is that I have 'boxed' them in, or trapped them in a rigid conceptual framework. Only in one sense is this correct, since my intention was to identify unambiguously the meaning of a term about which so much loose language has been employed that in some cases it is impossible to know what content is being conveyed when it is used. We seldom allow such imprecise language in ordinary speech as we do when we employ the categories 'indigenous' and 'religion'. I am not referring here just in terms of popular understandings or even how the terms are used in the media, but I am drawing attention to the common practice even among academics where frequently the meaning of these terms is simply taken for granted, or at the very least remains entirely implicit. I have argued that we need to begin by stating what we mean by the language we employ, not as a final or definitive claim to have circumscribed a category, but as a pragmatic way of beginning dialogue by being absolutely explicit about our meanings and intentions. Rather than 'boxing in' the category 'Indigenous Religions' this opens it up by encouraging scholars to clarify their denotative and connotative uses of terms and thereby make it possible to debate their interpretations analytically and critically.
What I find most confusing about Bjorn's argument, which he makes towards the conclusion of the interview is when, after complaining that the term Indigenous Religions has been reified, he then calls 'dangerous' the assumption that Indigenous Religions are the religions of indigenous peoples. He seems to suggest that we need to dissociate the category 'Indigenous Religion' from the people who can fit into this classification. This is like saying 'Christianity' is a religion devoid of Christians. This doubly confuses the situation by moving the historical study of religion backward at least a century while at the same time re-enforcing the 'world religions paradigm'. What I think Bjorn wants to suggest is not that we divorce a religion from its adherents, but that for historical and even political reasons we do not imply that indigenous peoples cannot be indigenous if they adhere to Christianity, Hinduism, Buddhism or other religions with cosmologies that are non-local and that we do not ignore the dynamic interactions that historically have transformed the global and local interactions when religious adherents meet and mutually influence one another. This is how I understand the meaning of the late Kwame Bediako, a leading African theologian, when he claimed that Christianity is Africa's new indigenous religion. He meant that Christianity had been so transformed in Africa that it had taken on indigenous roots, but at the same time had transformed traditional indigenous world-views. In this sense, of course, the academic study of Indigenous Religions cannot exclude Christian, Buddhist or other historical and relational contexts, but this is not the same as saying that the categories 'indigenous' and 'religions' do not refer to those who practise the traditions under study.
This then brings me back to my own definition, which I have always insisted provides a starting-point for discussion. I am fully aware that the study of Indigenous Religions is not a study of 'disappearing' peoples. This idea was held quite firmly by early anthropologists such as Baldwin Spencer in Australia who studied the central desert peoples as living remnants of a 'Stone Age' people soon to become extinct. By defining Indigenous Religions as focused primarily on ancestors and as rooted in location, I have restricted the term in a way that then opens up wide permutations of ancestral and localised traditions as they are affected by modernity, globalisation, travel and mass communication, including indigenous people living in diaspora and those who, as in the case of the Yoruba of Nigeria, have transmitted their traditions around the world almost as missionaries by providing a universal source of healing and well-being.
I want to add just one last word on the overall interview (not attributable entirely to Bjorn Tafjord), which, if left unstated, would leave the persistent barrage against belief in religion still unchallenged. The current reaction against the role belief plays in religion is built somewhat naively on the assumption that scholars of religion continue to depict, describe and teach religion as if it were obtained from a textbook on systematic Christian theology. This, of course, could be said to characterise flawed earlier books written about the religions of the world, but this does not mean that the cognitive side of religion should be dismissed as irrelevant or unimportant. For example, it would be impossible for a spirit medium to go into a trance and for the assembled community to speak to the spirit directly if an underlying belief in the power of spirits to influence human circumstances were not present. It simply would not happen. What we believe affects how we experience the world and how we behave in it. Of course, this is not just a one-directional dynamic: experiences influence beliefs and behaviours, just as behaviours have an impact on our experiences and beliefs. Nonetheless, the current tendency to debunk beliefs as a Protestant left-over is too obvious and does not take into account the complex relationships between cognitions, experiences and actions, as is being shown increasingly within the cognitive science of religion and has been evident in cognitive-behavioural psychology for a very long time.
https://i1.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2011/10/151-jim-cox-e1325940689496.jpg?fit=130%2C172&ssl=1 172 130 Kevin Whitesides https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png Kevin Whitesides2014-05-29 17:24:132016-04-10 02:53:12A Response by James Cox to Bjørn Ola Tafjord on the Classification 'Indigenous Religions'
The Uses of "Indigenous Religion"
May 26, 2014 /0 Comments/in Podcasts /by Bjørn Ola Tafjord David G. Robertson
Since the 1980s, the category of "Indigenous Religion" – or "Religions" – has become a staple feature of the terminology of the study of religion. But what do we mean when we use it? Is it necessarily tied to a particular geographical area? Or something which originates with a particular ethnic group, or something that belongs to all ethnic groups across space and time? To complicate this further, the term has "gone native", and is increasingly being mobilised in political and legal debates.
In this interview, Bjørn Ola Tafjord of the University of Tromsø tells David Robertson about the various uses of "Indigenous Religion", and the theoretical issues which arise from them. Through his work with the Bribris in Talamanca, Tafjord demonstrates how claims to indigeneity are in no way as static, exclusive or obvious as they can at times be presented. Finally, he suggests a way forward, by using the term self-consciously as a relational term.
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The report that David mentions in the interview is here, courtesy of occupy.com
Tafjord, Bjørn Ola. "Indigenous religion(s) as an analytical category". Method & Theory in the Study of Religion 2013; 25 (3).
James L. Cox, Critical Reflections on Indigenous Religions (Ashgate, 2013)
James L. Cox, From Primitive to Indigenous: The Academic Study of Indigenous Religions. Ashgate, 2007)
https://i2.wp.com/www.religiousstudiesproject.com/wp-content/uploads/2014/05/TafjordBjornOla.jpg?fit=301%2C402&ssl=1 402 301 David Robertson https://www.religiousstudiesproject.com/wp-content/uploads/2018/08/logo.png David Robertson2014-05-26 09:00:292018-08-21 08:55:06The Uses of "Indigenous Religion"

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MLB Lockout Could Mean Big Trouble for Sportsbooks
"(If) we hit that mid-June period and we get to the NBA Finals and there's still nothing from MLB, sports books are going to be concerned at that point."
Major League Baseball's lockout wages on with no immediate end in sight. For media outlets, it creates an immediate challenge in terms of 2022 planning. Groups have begun looking into the broader effects of a longer shut down should spring training and the regular season not start on time.
The New York Daily News on Thursday reported how a delay or significant loss of the 2022 season could hit the sports gambling industry. The story noted that the league was preparing to expand a partnership with DraftKings this coming year. Those plans could be drastically altered, or the business relationship hiccupped, if play doesn't start until summer.
Sports Betting Dime editor-in-chief Matt McEwan was quoted in the article saying MLB could stand to lose out on a chunk of revenue if that were the case. However, the impact on various sports book's could be less painful due to other major pro sports leagues in America embracing sports betting, just as many across the country have done.
"(If) we hit that mid-June period and we get to the NBA Finals and there's still nothing from MLB, sports books are going to be concerned at that point," McEwan was quoted as saying. "But they wouldn't be setting off panic alarms. They wouldn't crumble, but they'll get a little worried at that point."
"Looking to those months where it's just baseball, I think upwards of 50% of that (money) would just get reallocated to something else that's going on," he added. "Golf, tennis, even table tennis, that's what will happen there."
The article also explained how MLB has been the slowest of the major professional leagues to embrace sports betting. It referenced an interview from earlier this year with MLB commissioner Rob Manfred, who mentioned how NBA commissioner Adam Silver told him to stop trying to alter baseball's pace of play, "because baseball's pace of game is perfect for sports betting."
Jordan Bondurant is a features reporter for Barrett Sports Media. He works full-time as a multimedia specialist at the Virginia State Corporation Commission, while also putting in part-time work for News Radio WRVA and 910 The Fan in Richmond. Additionally, you can find Jordan contributing coverage of the Washington Capitals for the blog NoVa Caps. His prior media experiences include working for the Richmond Times-Dispatch, the Danville Register & Bee, Virginia Lawyers Weekly and ABC 8News. He can be reached by email at jordan.e.bondurant@gmail.com or follow him on Twitter @J__Bondurant.
Related Topics:Barrett Sports MediaJordan BondurantMLB lockoutNew York Daily NewsRob ManfredSports GamblingSports Media News
Bloomberg Predicts Apple, Amazon Make Bid For NBA Rights
The Undefeated Adds 2 New Senior Editors
Does Mike & The Mad Dog Reunion Really Have Broad Appeal?
Jamie Erdahl Reflects On First Season of Good Morning Football
"They'll tell me today or tomorrow, I guess. Maybe we'll wing it, I don't know. You know I have no problem winging it."
BSM Staff
The much anticipated reunion between Mike Francesa and his former co-host Chris "Mad Dog" Russo is set to take place Wednesday on First Take, and the former WFAN host admitted he doesn't know what topics will be bandied about.
"I am going to do an ESPN visit with Dog and Stephen A. tomorrow. Been planned for awhile. Really, we've been talking about this last year," Francesa said on The Mike Francesa Podcast. "I don't know what we're gonna chat about yet. I have no idea. They'll tell me today or tomorrow, I guess. Maybe we'll wing it, I don't know. You know I have no problem winging it."
The topic came up after an email into the podcast asked Francesa if he stayed in contact with many of his former WFAN colleagues. He admitted he doesn't chat with as many as he would like to as often as he would like, but there are still several he'll converse with when topics arise.
"(John) Minko, obviously. I hear from certain guys at certain times, but everybody's busy. You don't keep in touch as much as you should, let's put it that way…I hear from certain guys from time to time. (Marc) Malusis, (Sal) Licata, guys like that from time to time. Sid's (Rosenberg) always texting me something or other. I do hear from some of them, and you try to keep in touch."
Francesa's reunion with Mad Dog will air on First Take on ESPN from 10:00 AM-12:00 PM Wednesday. Russo is a weekly contributor to the show on Wednesdays, with Stephen A. Smith putting a plan in motion to set February 1st as the reunion date during his recent book tour.
At the time of the revelation, Russo marveled at the idea of Francesa appearing on the show with him, pointing out "No other people. The three of us for two hours. Think about that. You talk about me being a fraud, Mike hated ESPN for 100 years!"
"PlayUSA projects that legal sportsbooks will take in a record $1.1 billion in bets on Super Bowl LVII."
Even before sports betting was legal across the country, the Super Bowl would inspire even the most casual bettors to lay a little money down. This year, the game could help sportsbooks take in more money than ever before.
PlayUSA projects that legal sportsbooks will take in a record $1.1 billion in bets on Super Bowl LVII. That would make it the most bet on Super Bowl. It would also be the biggest handle any US sporting event has ever taken in.
The current record is held by last year's Super Bowl. Bettors put just over $937 million down on the Rams and Bengals at legal books. The American Gaming Association projects that the total bet on the game is somewhere around $7.6 billion.
Nevada is still the king when it comes to legal sports gambling. That state is expected to take in the largest bets on the Eagles and Chiefs. Gamblers are expected to lay down $176.2 million in that state alone.
It is possible that projection is challenged. Both Pennsylvania and New Jersey, the epicenter of Eagles fandom, have legalized sports gambling. Could that affect where the most money is laid down?
Last year, more than 9 million bettors participated in the Super Bowl at legal books. In total, it is estimated that 31 million people made a bet online.
Super Bowl LVII will take place in Arizona on February 12. The Philadelphia Eagles are currently a two-point favorite.
"Having that consistency always being there for people I think makes you part of their routine and makes it anything than I could ever have imagined."
With most people having a podcast in this day and age, it is very difficult to stand out when there are so many options for listeners to choose from. One of the keys to finding success is being reliable and having your audience know that you will be around consistently. Dan "Big Cat" Katz, one of the hosts of Pardon My Take, views consistency as a major key to the success of the Barstool Sports show.
Katz was a guest on The Old Man and the Three podcast with J.J. Redick and Tommy Alter and he mentioned that Pardon My Take never takes a break and always wants content out there for their listeners.
"Just being consistent with what you put out there is something that seems very easy but gets lost by a lot of people. Every single day you are going to wake up, you are going to see me produce this, this, and this. Started as blogging, moved to podcasting. PFT and I — outside of the holidays — we don't miss shows. There's never a show where 'Hey, we aren't feeling it'. No, no, we do the shows. Even when we go on vacation, what can we bank that we can put out while we are on vacation?
While Katz understands that not every episode or every interview is going to be the greatest, he told the guys that the key is putting everything you got into every episode.
"There's shows that aren't the best, there are interviews that aren't the best. It all ebbs and flows. You can't be the funniest, most insightful podcast every single time. But, just being consistent and saying here's what we got, we are going to put our effort into it, we are going to enjoy what we do and it has helped us get where we are today.
"You have to be a part of people's lives. Knowing that people view you as a friend even though you don't know them. I take that very seriously and never try to take advantage of the fact that people are investing their time in listening to me talk. Making sure you are putting in the effort and always showing up for them."
Ricky Keeler is a reporter for BSM with a primary focus on sports media podcasts and national personalities. He is also an active podcaster with an interest in pursuing a career in sports media. You can find him on Twitter @Rickinator555 or reach him by email at RickJKeeler@gmail.com.
BSM Writers1 day ago


On behalf of Law Office of Barbara Graham, LLC posted in Property Division on Thursday, May 14, 2015.
A prenuptial agreement is a wonderful tool that many people planning to make a trip down the aisle use to plan their financial future. However, some people are unable to make such an agreement for a variety of different reasons, possibly leaving some individuals in Missouri worried about their assets in the event of a divorce. There are some steps that can be taken that could protect a person's assets in the event of a divorce, even without a prenuptial agreement.
First, it is important to keep premarital assets separate. Keeping money owned prior to a marriage or received as an inheritance or gift not related to the marriage in a separate account could help later show that it is not a marital asset. Similarly, if one spouse owns the house that will be the marital home, some people might have the non-owning spouse added to the deed. By doing so, however, the property then becomes marital property, subject to be divided in the event of a divorce.
Additionally, it could be helpful to have documents showing the value of certain assets at the time of the marriage. This includes statements indicating the amount in retirement funds on a couple's wedding day and a valuation of a business conducted at the time of the marriage. These documents could help the court determine what is subject to division in the event of a divorce.
Most people in Missouri who are preparing to say their matrimonial vows likely do so convinced that they will spend the rest of their lives with that person. Unfortunately, people change over time and many find they are no longer compatible. Even without a prenuptial agreement, some simple precautions could help a person protect his or her premarital assets in the event of a divorce.


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Symbolism in Art
Art Saves the World
Flanders / Netherlands
Hassan Sharif: I Am The Single Work Artist
By Kisito Assangni - Friday, January 8, 2021
The travelling exhibition Hassan Sharif: I Am The Single Work Artist is the largest and most comprehensive survey of Sharif's work to date and his first major retrospective show in Europe.
Image: Installation view Malmö Konsthall 2020, Courtesy Hassan Sharif Estate, Alexander Gray Associates, gb agency, Gallery Isabelle van den Eynde, Photo: Helene Toresdotter
Hassan Sharif (1951–2016) was born in Iran and was a pioneer of experimental contemporary art in the Middle East. Apart from the time he spent in London as a student in the early 80s, he worked in the Dubai and Sharjah emirates in the United Arab Emirates throughout his life. Sharif is now regarded as one of the region's most influential 20th century artists. Among younger Arabic-speaking artists, he is considered an important, established trailblazer, but it is only recently that his oeuvre has reached a broader audience in Europe.
Installation view Malmö Konsthall 2020, Courtesy Hassan Sharif Estate, Alexander Gray Associates, gb agency, Gallery Isabelle van den Eynde, Photo: Helene Toresdotter
During his lifetime, Sharif created a complex and multifaceted body of work that includes drawings, paintings, performance pieces, sculptures, and installations. However, the title of the exhibition, which is a quote from the artist himself, suggests that his entire oeuvre can be approached as a single artwork, because of the way his conceptual work revolved around notions of duration and repetition.
Sharif grew up in a time of social and economic upheavals, which was largely defined by the discovery of oil in the area in the 50s. The cultural and social changes that this brought about are reflected in many of his works. Sharif developed his critical voice early in life: from his teens until 1979, he published satirical cartoons about everyday life and politics in the weekly newspaper Akhbar Dubai. A selection of these has been included in the exhibition, along with several portraits and self-portraits.Hassan Sharif.
Cadminium Red, Mixed media, 2014, Photo: Helene Toresdotter
Growing up, Sharif first encountered Western modern art in the few art books he could get hold of, which happened to be in English. Marcel Duchamp remained a strong source of inspiration thanks to his great interest in the banal and mundane, but Hassan's studies in London also introduced him to newer art movements such as abstract expressionism, minimalism, pop art and Fluxus.
Despite being so influenced by Western art, Sharif developed an artistic idiom of his own, which reflected the landscape, society, and visual culture he lived in, as well as the changes that they underwent during his lifetime. The Hatta desert was the stage for his early experiments in performance art: simple, repetitive exercises, documentation of which is shown in the exhibition. The great souks or markets of Dubai and Sharjah served as exhibition venues, sources of inspiration, and material supply for many of his works. His time abroad had made him more conscious and aware of his country of origin.
Hassan Sharif wanted to make art accessible to the general public, not just to art experts and collectors. This contributed to his early decision to work non-commercially, in the public spaces of the Emirate of Sharjah. He created his works out of cheap everyday materials, or mass-produced objects acquired from markets. Art can just as well be made from plastic cups, cutlery, flip-flops, blankets, or cheap toys as from any other material–this notion reflects his critical stance towards the consumer culture that emerged in the Gulf region after the discovery of oil. Many of the works in this exhibition explore the evolution of the city and of consumer society.
Seven Points Angular Lines – Part 2, 2013, Photo: Helene Toresdotter
Hassan Sharif played a decisive role in the development of the UAE's art scene, on the one hand by introducing contemporary art, and on the other hand by aiding younger artists through his work as an artist, teacher, critic, writer, translator, and mentor. He founded several significant arts venues and helped bring about the very first exhibitions of contemporary art in the region.
The exhibition includes just over 150 pieces, which range from early satirical cartoons and documentation of the performances in the Hatta desert to sculptural works that were produced in the last year of his life. The emphasis in the exhibition is on sculptures and objects.
Ladies and Gentlemen, Mixed media, 2014, Photo: Helene Toresdotter
The exhibition is originally organized by Sharjah Art Foundation, Sharjah, UAE, and curated by Hoor Al Qasimi. The European tour of the exhibition has been organized by Sharjah Art Foundation in collaboration with Krist Gruijthuijsen, KW Institute for Contemporary Art, and Mats Stjernstedt, Malmö Konsthall.
MALMO KONSTHALL
Malmö - Sweden
Until 31st January 2021
By Kisito Assangni
Kisito Assangni is a Togolese-French curator, art consultant, and farmer who studied museology at Ecole du Louvre in Paris. Currently living between UK, France and Togo, his research focuses primarily on psychogeography and the cultural impact of globalisation. He investigates the modes of cultural production that combine theory and practice. He inherently aims at going beyond the usual relations between artist, curator, institution, audience, and artwork in order to engage audiences in encounters with art that are unexpected, transformative, and fun. His discursive public programs and exhibitions have been shown internationally, including the Venice Biennale; ZKM Museum, Karlsruhe; Whitechapel Gallery, London; Centre of Contemporary Art, Glasgow; Museum of Contemporary Art, Sydney; Malmo Konsthall, Sweden; Torrance Art Museum, Los Angeles; Es Baluard Museum of Art, Palma, Spain; National Centre for Contemporary Arts, Moscow; Marrakech Biennale among others. Assangni has participated in talks, seminars, and symposia at numerous institutions such as the British Museum, London; Palais de Tokyo, Paris; Smithsonian Institution, Washington DC; Ben Uri Museum, London; Pori Art Museum, Finland; Kunsthall 3.14, Bergen (Norway); Bamako Encounters Photography Biennial, Mali; Sala Rekalde Foundation, Bilbao; COP17 Summit, South Africa; Depart Foundation, Malibu (USA); Sint-Lukas University, Brussels; Motorenhalle Centre of Contemporary Art, Dresden (Germany); Kunsthalle Sao Paulo, Brazil; Museo d'Arte Contemporanea Ticino, Switzerland. Assangni is the founder of TIME is Love Screening (International video art program) and art advisor for Latrobe Regional Gallery in Victoria, Australia.
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H-1B Cap Hit for Fiscal Year 2015
By Susan J. Cohen
On April 7, 2014, U.S. Citizenship and Immigration Services (USCIS) announced that it had received more than enough H-1B petitions to meet the numerical limit for fiscal year 2015 cap-subject H-1B visas, which includes both the 65,000 general H-1B cap petitions as well as the 20,000 U.S. Master's degree H-1B petitions filed on behalf of individuals with U.S. advanced degrees. This is the second year in a row that the cap was reached in the first five business days, triggering a lottery.
USCIS indicates it will soon begin executing the computer-generated random selection process for all cap-subject petitions received. First, USCIS will determine which U.S. Master's degree cases will be randomly selected toward the 20,000 limit. Once that is determined, the remainder of the U.S. Master's degree cases will be added to the pool of general H-1B cap petitions, and USCIS will execute the second random selection process to determine which cases are accepted toward the more general 65,000 limit. Only those cases that win the lottery will receive a receipt from USCIS. All other cases will be returned.
USCIS has not yet provided a timeline for the selection process to be completed. When the selection process is completed, USCIS will enter the accepted petitions into its system and generate the receipt notices for the accepted petitions.
USCIS has also temporarily adjusted its current premium processing practice. To facilitate the prioritized data entry of cap-subject petitions requesting premium processing, and in accordance with 8 CFR 103.7(e)(3)(ii), USCIS has announced that premium processing for cap-subject H-1B petitions, including H-1B petitions seeking an exemption from the fiscal year cap for individuals who have earned a U.S. master's degree or higher, will begin no later than April 28, 2014.
Despite the quota being filled, USCIS will continue to accept and process H-1B petitions exempted from the H-1B cap, DOD cooperative research worker petitions, and Chile/Singapore H-1B1 petitions. USCIS will also accept H-1B petitions which seek to:
extend the stay of a current H-1B employee;
change the terms of employment for an existing H-1B worker;
change H-1B employers; or
secure concurrent H-1B employment
Stay tuned for further updates regarding the H-1B visa quota and guidance on alternative visa options when H-1B visas are not available.
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Susan J. Cohen
Member / Founding Chair, Immigration Practice
Susan J. Cohen is Chair of Mintz's Immigration Practice and a nationally recognized Immigration lawyer. She helps corporate clients manage immigration challenges. Susan is an American Immigration Lawyers Association (AILA) member and she's contributed to state and federal immigration regulations.


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Home > Session > 2012 > Senate Bill 1980
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Glossary of Legislative Terms
SB 1980: Department of Business and Professional Regulation
GENERAL BILL by Budget
Department of Business and Professional Regulation; Creating the Division of Drugs, Devices, and Cosmetics within the Department of Business and Professional Regulation; deleting the Florida Drug, Device, and Cosmetic Trust Fund from the list of trust funds placed in the department, to conform, etc.
Effective Date: except as otherwise expressly provided in this act, this act shall take effect July 1, 2012
Last Action: 2/23/2012 Senate - Laid on Table, companion bill(s) passed, see HB 5511 (Ch. 2012-143), CS/CS/CS/HB 1263 (Ch. 2012-184), HB 5001 (Ch. 2012-118) -SJ 634
Bill Text: Web Page | PDF
View By Bill Version View By Category
Related Bills (4)
Bill Text (1)
Vote History (0)
2/16/2012 Senate • SPB 7086 submitted as a committee bill (SB 1980) by Budget
• Filed
• Placed on Calendar, on 2nd reading -SJ 526
2/21/2012 Senate • Placed on Special Order Calendar, 02/23/12
• Introduced -SJ 526
2/23/2012 Senate • Read 2nd time -SJ 633
• Substituted HB 5511 -SJ 634
• Laid on Table, companion bill(s) passed, see HB 5511 (Ch. 2012-143), CS/CS/CS/HB 1263 (Ch. 2012-184), HB 5001 (Ch. 2012-118) -SJ 634
Filed By
Last Action and Location
Track Bills
H 5511 (er) Department of Business and Professional Regulation Government Operations Appropriations Subcommittee Similar Last Action: 4/22/2012 Chapter No. 2012-143, companion bill(s) passed, see CS/CS/HB 887 (Ch. 2012-72), CS/CS/CS/HB 1263 (Ch. 2012-184), HB 5001 (Ch. 2012-118)
Location: Became Law
H 1263 (er) Department of Health Hudson Compare Last Action: 4/29/2012 Chapter No. 2012-184, companion bill(s) passed, see HB 5511 (Ch. 2012-143), CS/HB 7043 (Ch. 2012-27)
H 5001 (er) Appropriations Appropriations Committee Compare Last Action: 5/9/2013 H Veto Message transmitted to Secretary of State
S 2000 (e1) Appropriations Budget Compare Last Action: 2/23/2012 S Laid on Table, companion bill(s) passed, see HB 5001 (Ch. 2012-118), CS/HB 843 (Ch. 2012-130), HB 5003 (Ch. 2012-119), HB 5005 (Ch. 2012-146), HB 5007 (Ch. 2012-132), HB 5101 (Ch. 2012-133), HB 5201 (Ch. 2012-134), CS/HB 5203 (Ch. 2012-135), HB 5301 (Ch. 2012-33), HB 5303 (Ch. 2012-136), HB 5401 (Ch. 2012-137), HB 5403 (Ch. 2012-138), HB 5501 (Ch. 2012-139), HB 5503 (Ch. 2012-140), HB 5507 (Ch. 2012-141), CS/HB 5509 (Ch. 2012-142), HB 5511 (Ch. 2012-143), HB 5601 (Ch. 2012-144), HB 5701 (Ch. 2012-145), SB 1958 (Ch. 2012-122), SB 1960 (Ch. 2012-123), SB 1964 (Ch. 2012-124), SB 1968 (Ch. 2012-125), SB 1986 (Ch. 2012-126), SB 1994 (Ch. 2012-129), SB 1996 (Ch. 2012-127), SB 1998 (Ch. 2012-128) -SJ 571
Location: Laid on Table
S 1980 Filed 2/16/2012 8:05 AM Web Page | PDF
Committee Amendments
No Committee Amendments Available
No Floor Amendments Available
Bill Analyses
Bill Analysis S 1980 Budget (Post-Meeting) 2/16/2012 12:35 PM PDF
Vote History - Committee
No Committee Vote History Available
Vote History - Floor
No Vote History Available
Citations - Statutes (18)
Catchline
Location in Bill Location In Bill Help
20.165 Department of Business and Professional Regulation. Page 2 (pdf)
455.116 Regulation trust funds. Page 2 (pdf)
499.003 Definitions of terms used in this part. Page 2 (pdf)
499.0031 Florida Drug, Device, and Cosmetic Trust Fund. Page 8 (pdf)
499.01 Permits. Page 8 (pdf)
499.01211 Drug Wholesale Distributor Advisory Council. Page 5 (pdf)
499.024 Drug product classification. Page 6 (pdf)
499.028 Drug samples or complimentary drugs; starter packs; permits to distribute. Page 13 (pdf)
499.04 Fee authority. Page 14 (pdf)
499.057 Expenses and salaries. Page 14 (pdf)
499.062 Seizure and condemnation of drugs, devices, or cosmetics. Page 14 (pdf)
499.065 Inspections; imminent danger. Page 7 (pdf)
499.066 Penalties; remedies. Page 15 (pdf)
499.601 Legislative intent; construction. Page 7 (pdf)
499.61 Definitions. Page 8 (pdf)
499.62 License or permit required of manufacturer, distributor, dealer, or purchaser of ether. Page 16 (pdf)
499.72 Administrative fines. Page 17 (pdf)
499.79 Deposit of fees. Page 17 (pdf)
Citations - Constitution (0)
No Constitutional citations.
Citations - Chapter Law (0)
No Chapter Law citations.
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A bill that is contingent upon passage of another bill within the same chamber, e.g., a trust fund bill, a bill providing a public record exemption, or an implementing bill.
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