Project MUSE®: Journal of Religion and Popular Culture - Latest Articles
https://muse.jhu.edu/journal/559
Project MUSE®: Latest articles in Journal of Religion and Popular Culture.daily12026-05-12T00:00:00-05:00text/htmlen-USVol. 24 (2012) through current issueLatest Articles: Journal of Religion and Popular CultureTWOProject MUSE®Journal of Religion and Popular Culture1703-289XLatest articles in Journal of Religion and Popular Culture. Feed provided by Project MUSE®Editorial: Sharing a Research Approach within the Journal of Religion and Popular Culture
https://muse.jhu.edu/article/988454
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Popular culture, in its various forms, is an integral part of people’s lives that is able to evoke meaning through its unique appeal to human emotions, relationships, and social life. Both religion and popular culture create and reflect the very complex relationship that exists between society, identity and belonging (Kunnummal 2024; McKillop 2024; Stewart 2017; Clark 2007). As the field of religion and popular culture has demonstrated multiple times, popular culture helps us to navigate the values, norms, texts, discourses, rituals, symbols, codes, and narratives of the society we exist in, resist, conform to, and shape (Partridge 2015; DeNora 2000; Cone 1991).In his editorial of JRPC Vol. 37, issue 2–3, David
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/559/image/coversmallEditorial: Sharing a Research Approach within the Journal of Religion and Popular Culture2026-04-16text/htmlen-USEditorial: Sharing a Research Approach within the Journal of Religion and Popular Culture2026-04-162026TWOProject MUSE®620662026-05-12T00:00:00-05:002026-04-16Disrupting or Dwelling? Chukwuemeka Ohanaemere Odumeje and Pentecostal Performativity in a West African Popular and Digital Culture
https://muse.jhu.edu/article/988455
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The scholarship on Nigerian Pentecostalism is rich and expansive, covering diverse subjects, from politics (Obadare, 2006; 2018; Adelakun, 2018)—gender and sexuality (Ajibade, 2012; Idunwonyi, 2023), media (Adogame, 2012; Oderinde, 2022; Obadare, 2020), and the economy (Haynes, 2012; Wariboko, 2014)—as well as the sociocultural circumstances under which Pentecostalism evolved and continues to thrive (Marshall, 2009; Ojo, 2018; Wariboko, 2014). These scholarships have contributed to expanding the frontiers and lenses through which religion is studied in Africa, both from macro and micro levels, while paying attention to those that Ebenezer Obadare calls the “Lagos-Ibadan-Ogun highway pastors.”This paper
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/559/image/coversmallDisrupting or Dwelling? Chukwuemeka Ohanaemere Odumeje and Pentecostal Performativity in a West African Popular and Digital Culture2026-04-16text/htmlen-USDisrupting or Dwelling? Chukwuemeka Ohanaemere Odumeje and Pentecostal Performativity in a West African Popular and Digital Culture2026-04-162026TWOProject MUSE®803952026-05-12T00:00:00-05:002026-04-16Today with Kathie Lee Gifford and Hoda Kotb: A Case Study of Religious Undertones in Secular Media Contexts
https://muse.jhu.edu/article/988456
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Shortly after its 1952 premiere, NBC’s two-hour morning news program Today dominated morning television ratings (Carter 2000). After expanding to three hours in 2000, Today announced it would further extend to a fourth hour in 2007, which caught the attention of other news outlets, audiences, and advertisers. Not since CBS’s Nightwatch had a morning news program taken up so much airtime. The Fourth Hour—airing from ten to eleven in the morning or one to two in the afternoon in most markets—targeted women aged 25 to 45, who either stayed at home with their children or, by late morning, were home from school drop-offs (Steinberg 2007). The program also extended NBC’s over $500 million in advertising revenue during
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/559/image/coversmallToday with Kathie Lee Gifford and Hoda Kotb: A Case Study of Religious Undertones in Secular Media Contexts2026-04-16text/htmlen-USToday with Kathie Lee Gifford and Hoda Kotb: A Case Study of Religious Undertones in Secular Media Contexts2026-04-162026TWOProject MUSE®1401432026-05-12T00:00:00-05:002026-04-16Alien Abduction as Enlightenment: Whitley Strieber’s Trauma-Fueled Spirituality
https://muse.jhu.edu/article/988457
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Jeffrey Kripal, professor of religious studies at Rice University, first achieved prominence for his groundbreaking (1995) study of Ramakrishna. But in the years since his research has come to focus on the relationship between religion and the paranormal. In particular, his (2010) Authors of the Impossible: The Paranormal and the Sacred stands out as an important contribution to this growing area of research. Subsequent books have included a (2016) collaborative project with Whitley Strieber. Kripal sees his interest in Strieber’s thought as being of a piece with his own theory of the origins of religion in paranormal experiences (e.g. telepathy, clairvoyance, miraculous healings, anomalous trance states
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/559/image/coversmallAlien Abduction as Enlightenment: Whitley Strieber’s Trauma-Fueled Spirituality2026-04-16text/htmlen-USAlien Abduction as Enlightenment: Whitley Strieber’s Trauma-Fueled Spirituality2026-04-162026TWOProject MUSE®1248952026-05-12T00:00:00-05:002026-04-16Eating Death: Divine Activity in the Ancient Near East and the Hubris of Immortality in Harry Potter
https://muse.jhu.edu/article/988458
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“Isn’t that a Death Eater idea?” 1 Harry asked in disbelief after reading the epitaph on his parents’ tombstone: The last enemy that shall be destroyed is death (Rowling 2007, 328). These words, written by the Apostle Paul to the church in Corinth in the middle of the first century CE (cf. 1 Cor. 15:26), appear prominently in the final volume of the bestselling book series of all time—Harry Potter and the Deathly Hallows (Rowling 2007). Yet when Harry encounters these words, he rejects them. Disillusioned by the seemingly elusive prospect of destroying Horcruxes in order to stop the evil wizard, Lord Voldemort, Harry can only imagine that the words of the Apostle would derive from the Death Eaters—the sinister
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/559/image/coversmallEating Death: Divine Activity in the Ancient Near East and the Hubris of Immortality in Harry Potter2026-04-16text/htmlen-USEating Death: Divine Activity in the Ancient Near East and the Hubris of Immortality in Harry Potter2026-04-162026TWOProject MUSE®879402026-05-12T00:00:00-05:002026-04-16