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The Use of Fieldwork in an Undergraduate New Religious Movements Module

Simon Smith

This document is not meant to be comprehensive by any means, rather to generate discussion into such issues as:

This short discussion document comes from a level 3 New Religious Movements module that I taught in the Department of Theology and Religious Studies at the University of Leeds. It was decided that the student be assessed by means of a case study report of fieldwork at a specific religious group, proposed by the student him/herself.[1]

This was an approach that required a great deal of thought, particularly in how to prepare students for their visits without unduly influencing the outcome of their research. As the module was being run in semester two, I decided that the best course of action would be to get them together during the first semester to explain exactly what would be involved in taking the module. I was particularly keen that they be given an opportunity to express their doubts and reservations in carrying out such research (also offered on an individual basis). This would also give them plenty of time to think about taking an alternative module should they wish to do so. Having a meeting in advance also had the positive side-effect that the students began to think more about the module before they came to take it, and were noticeably better prepared when it began.

It was gratifying to see that, rather than dampening enthusiasm for the module, this advance session seemed to excite a large proportion of the prospective group (who were around 30 in number). This advanced preparation, together with the enthusiasm of the students to carry out their projects made this one of the most successful modules that I have taught.

I think that despite its success, assessing a module in this way does raise a number of important questions that goes right to the heart of teaching religious studies. For instance, it could be argued that sending a number of young students to visit religious movements unsupervised is a risky proposition, that it would be just a matter of time before one did not come back again. I was very conscious of such matters but was very careful in helping each one choose a group, and was prepared to veto any suggestion (this has never been required so far). Students were also encouraged to go in twos, small groups, or take a friend along with them.

There is also the question of research methodology. For example, to what extent the student should be encouraged to participate whilst observing? This, of course, is a contentious issue that has caused disagreement amongst practitioners for many years, and not one that will ever be fully resolved in my opinion. Nevertheless, some guidance for the students was required here. Given the limited time-scale and the subject matter it was clear that full participatory involvement would neither possible nor desirable. I did think it important, however, that students approach their subject with some empathy (as opposed to hostility), but stressed the need to retain critical distance. Actually I found that most came to the subject of 'New Religious Movements' with a ready-made cynical attitude towards the groups that they thought would fall into this category. This was because of a number high profile cases (e.g. Aum Shinrikyo, Solar Temple, Jonestown, Waco, etc.) and the media sensationalism that often surrounds them. In some cases this was further emphasised by the students' own particular faith position, and in one case because of personal experience with a religious movement. Such attitudes can be used in a positive way both in terms of encouraging students to challenge their existing ideas, whilst at the same time retaining some critical distance.

Such an approach presents the teacher with important pedagogical opportunities in religious studies. It encourages the student to think, through first-hand experience, about the need and desirability to present a balanced view that takes into account the ideas and beliefs of those they are studying. Indeed, visiting these movements went a long way to removing the 'mystique' surrounding them. I would argue that while this would be the case for most religious groups to one extent or another, it is particularly so for the many 'new religious movements' which have often been associated with other, perhaps more dangerous, organisations.

Footnotes

1. Amongst the groups chosen by students were: ISKCON, Scientology, Toronto Blessing, Jesus Army, Friends of the Western Buddhist Order, the Aetherius Society, and Transcendental Meditation.

This page was originally on the website of The Subject Centre for Philosophical and Religious Studies. It was transfered here following the closure of the Subject Centre at the end of 2011.

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The British Association for the Study of Religions
The Religious Studies Project