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Conspirituality—the merger of conspiracy theories and spirituality—has attracted significant global media and scholarly attention during the COVID-19 pandemic. This article expands upon the ‘two core’ conspiritual convictions proposed by Ward and Voas that ‘1) a secret group covertly controls, or is trying to control, the political and social order, and 2) humanity is undergoing a “paradigm shift” in consciousness’. We identify an additional ten key convictions central to (con)spirituality, including those that result in vaccine hesitancy and/or refusal. We chose to bracket the ‘con’ to problematize the term, and to encompass a wider spectrum of spiritual beliefs and practices, including those that are non-controversial, those that may be deceptive cons, and/or those that draw on conspiracy theories. The article presents an analysis of these twelve (con)spiritual convictions, focusing on a sample of ‘Aussie Warriors’ selling (con)spirituality, and also on influencers attempting to counter the spread of dis/misinformation within wellness circles. In so doing, the article provides a more nuanced understanding of (con) spirituality and vaccine hesitancy, and a greater knowledge of the benefits and risks of spiritual practices and ideas during and beyond the COVID-19 pandemic.

Social science analysis of diversity, and religious diversity in particular, has long struggled to move beyond simple binaries of religious-secular, religious-spiritual, traditional-modern, global north-global south, and so on. Twenty-first century realities test existing terms and find them wanting. While concepts such as the postsecular, multiple modernities, multiple secularities, and non-religion point to new lines of analysis, each still refers to binary and thereby limiting terms. This article reviews research on religious diversity, delineating some of the major challenges posed. Building on useful frameworks of superdiversity, multiple pluralities, and religious complexity, we argue that the more widely encompassing concept of worldview complexity might represent a better way forward. It has the advantage of acknowledging the intersecting diversity of diversities in multiple, differing contexts, and abiding similarities in what is occurring ‘beneath religion’.

The turn of the twenty-first century was characterised by ‘spiritual revolution’, with claims that interest in New Age spirituality was eclipsing religion and would continue to do so in the future. Since then, scholars of religion have been more focused on religious diversity and the rise of the non-religious. While interest in spirituality, uptake of spiritual practices, and identification as ‘spiritual but not religious’ have continued to grow, spirituality is typically not taken as seriously as religion, at least in political spheres or by academia. This article examines the history and contemporary dynamics of spiritual complexity in Australia, drawing on the findings of two Australian Research Council–funded studies ‘The Worldviews of Australia’s Generation Z’ and ‘Religious Diversity in Australia’ and on a recent project ‘(Con)spirituality, Science and COVID-19 in Australia’. It argues that it is certainly time for spirituality to be taken more seriously in this country and globally, given spirituality’s concern with personal and planetary wellbeing, and also the potential risks spirituality can pose due to its association with dis/misinformation, neoliberalism, and violence.

This experimental writing piece by the Earth Unbound Collective explores the ethical, political and pedagogical challenges in addressing climate change, activism and justice. The provocation Earth ...

Large-scale population studies surveying young people in relation to their worldviews have tended to frame their identities in a fixed and limited capacity while also treating the topics of religio...

OPEN ACCESS CC BY-NC-ND-PAID African communities in Australia reflect the rich cultural and religious diversity of the African continent. Despite their persistence and agency, many members from these communities continue to experience a ‘fractured belonging’ due to persistent issues of racism and exclusion; issues that have been exacerbated during the COVID-19 pandemic. Religious community groups and organizations have long played important roles in assisting new migrants with settlement and belonging in Australia, including African migrants. This article presents preliminary findings from an Australian Research Council project on religious diversity and social cohesion, drawing on census data and interviews with African-Australian community and religious leaders in Melbourne and Hobart, from Mauritian, Ghanaian, Ethiopian, Somalian and South Sudanese communities. It explores the roles that religion and spirituality play in both addressing and perpetuating issues of racism, trauma and displacement. It also examines the development of ‘relational belonging’ and diverse, complex and dynamic identities among African migrants in contemporary Australia. It argues the case for retelling the history of African migration to Australia, to subvert the myth of a white Christian nation that excludes non-white Australians. It centres African migrants’ lived experience narratives and theories of belonging developed by African scholars to counter narrow and negative stereotypes perpetuated by political and media discourses.

Australia is a culturally, religiously and linguistically diverse country, however, learning about the religious dimensions of this superdiversity is inadequately reflected in the national school c...

Generations of migrants from Asia since the 1800s have endured challenges in locating their place and belonging in Australia due to systemic racism and discrimination against the cultural and religious ‘other’. These persistent issues have intensified during the pandemic, especially towards Chinese communities, including international students. In this paper, we investigate the impact of the pandemic on Chinese, Indian and Russian international students in Australia. It reveals how, throughout the first year of the pandemic, international student, ethnic and religious community organizations implemented multiple and overlapping coping strategies to assist international students in Australia, who had been left vulnerable by a lack of government support and escalating geopolitical tensions in the Asia-Pacific region. By highlighting the religious dimensions of these strategies of connectedness and belonging, it contributes new insights in an under-explored aspect in studies on international students in Australia, pointing the way for further investigation. © 2021, University Printing Services. All rights reserved.

In 2020, as infections of COVID-19 began to rise, Australia, alongside many other nations, closed its international borders and implemented lockdown measures across the country. The city of Melbourne was hardest hit during the pandemic and experienced the strictest and longest lockdown worldwide. Religious and spiritual groups were especially affected, given the prohibition of gatherings of people for religious services and yoga classes with a spiritual orientation, for example. Fault lines in socio-economic differences were also pronounced, with low-wage and casual workers often from cultural and religious minorities being particularly vulnerable to the virus in their often precarious workplaces. In addition, some religious and spiritual individuals and groups did not comply and actively resisted restrictions at times. By contrast, the pandemic also resulted in a positive re-engagement with religion and spirituality, as lockdown measures served to accelerate a digital push with activities shifting to online platforms. Religious and spiritual efforts were initiated online and offline to promote wellbeing and to serve those most in need. This article presents an analysis of media representations of religious, spiritual and non-religious responses to the COVID-19 pandemic in Melbourne, Australia, from January to August 2020, including two periods of lockdown. It applies a mixed-method quantitative and qualitative thematic approach, using targeted keywords identified in previous international and Australian media research. In so doing, it provides insights into Melbourne’s worldview complexity, and also of the changing place of religion, spirituality and non-religion in the Australian public sphere in COVID times.

This invited paper is a personal and scholarly reflection on how I, AnnaHalafoff, became a sociologist of religion in Australia and also presents anoverview of my and my colleagues' contributions to this field. I begin withproviding some background about my upbringing in a Russian household,and my education at Methodist Ladies College and Wesley College, in Melbourne,Australia. I then recount my formative early adult years of exploringspirituality, nature and activism in Northern New South Wales andQueensland and how it led me to enrol in a Master of Letters at the Universityof New England, focusing on religion and peacebuilding. The nextsection discusses our work at Monash and Deakin Universities researchingreligious diversity, countering violent extremism and worldviews education,including our international collaborations. Finally, I describe my currentinterests in Buddhism in Australia and my continued commitment toapplied research that makes a positive difference to society.

Since the mid-2000s soft power approaches to counter and prevent violent extremism (C/PVE) have increasingly been implemented by civil society, state actors and UN agencies internationally. Educati...

The world is currently gripped by pressing environmental, social, and economic challenges [...]

Recent scholarly and media perspectives on religion and youth have often depicted young people as being apathetic when it comes to religion. The methods used in research on religion are also typically informed by outdated, fixed idea of religious identity that are no longer applicable, especially to young people. This paper confronts these issues by applying contemporary theories of religious diversity, including lived religion and religious complexity, to the findings of the Canadian Religion, Gender and Sexuality among Youth in Canada (RGSY) study, the Australian Interaction multifaith youth movement project, and the Worldviews of Australian Generation Z (AGZ) study. These three studies revealed that young people negotiate their worldview identities in complex, critical and caring ways that are far from ambivalent, and that are characterised by hybridity and questioning. We thereby recommend that policies and curricula pertaining to young people&rsquo, s and societies&rsquo, wellbeing better reflect young people&rsquo, s actual lived experiences of diversity.

Multifaith spaces typically imply sites where people of diverse faith traditions gather to participate in shared activities or practices, such as multifaith prayer rooms, multifaith art exhibitions, or multifaith festivals. Yet, there is a lack of literature that discusses online multifaith spaces. This paper focuses on the website of an Australian multifaith organisation, the Australian Religious Response to Climate Change (ARRCC), which we argue is a third space of digital activism. We begin by outlining the main aims of the multifaith movement and how it responds to global risks. We then review religion and geography literature on space, politics and poetics, and on material religion and embodiment. Next, we discuss third spaces and digital activism, and then present a thematic and aesthetic analysis on the ARRCC website drawing on these theories. We conclude with a summary of our main findings, arguing that mastery of the online realm through digital third spaces and activism, combined with a willingness to partake in “real-world”, embodied activism, can assist multifaith networks and social networks more generally to develop Netpeace and counter the risks of climate change collaboratively.

This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the &rdquo, nones&rdquo, ), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia, arguing that the concept of social cohesion, despite its initial promise, is ultimately problematic, particularly when it is used to defend privilege. We survey Australian policy responses to religious diversity, noting that these are varied, often piecemeal, and that the hyperdiverse state of Victoria generally has the most sophisticated set of public policies. We conclude with a call for more nuanced and contextualized analyses of religious diversity and social cohesion in Australia. Religious diversity presents both opportunities as well as challenges to social cohesion. Both these aspects need to be considered in the formation of policy responses.

The 2016 Australian Census reveals continued change in Australia’s religious diversity. While reviewing some of the highlights of this development–the continuing increase in the ‘no religion’ category, the first ever decline in Catholic numbers, and the rise of Hindus and Sikhs–several religious groups, which are not usually combined in the census, actually when grouped together represent most of the Pentecostal and charismatic churches and form the fourth largest religious group in Australia. These changes are set in a comparative context, internationally and intergenerationally. The religious diversity and Anglican retention rates of Stonnington–one of Melbourne’s 21 Cities–are examined as a window on local diversity and change. Finally, we discuss three main categories of religion in contemporary Australia: the ‘nones’; the spiritual but not religious; and the religious and spiritual. The data reveal a new context of superdiversity in Australia. Open access: Attribution—Non Commercial—NoDerivs / CC BY-NC-ND

Despite predictions of decline, religion has featured prominently in the public sphere and the media since the events of September 11, 2001. Previous research on media and religion in Australia post-September 11 has focused largely on its negative impacts, particularly on Muslim communities. This article, in contrast, examines media representations of religion, spirituality and non-religion on an &lsquo, ordinary day&rsquo, of September 17, over a three-year period in the city of Melbourne. Its findings reveal that religion, in its myriad forms, permeates many aspects of Australian public life, but in ways which do not always reflect the actual religious composition and lived experiences of worldview diversity in Australia.

Buddhists started arriving in Australia in large numbers during the mid-1800s, and the first Buddhist societies and centres began to be formed in the mid-late 1900s. This paper examines the role of women in bringing Buddhism to and establishing it in Australia. Women have featured prominently in a small amount of scholarship, including Paul Croucher’s (1989) Buddhism in Australia: 1848–1988 and Cristina Rocha and Michelle Barker’s (eds. 2011) edited volume on Buddhism in Australia: Traditions in Change. This paper draws on these sources, but primarily on more recent digital oral histories of prominent Buddhist women and men in Australia, recorded as part of the first stage of the Buddhist Life Stories of Australia project in 2014–2015. These first-hand accounts bring the early female pioneers of Buddhism in Australia to life and provide a rich re-telling of this history with emphasis on women’s contributions to it. We also argue that these women’s experiences can best be understood through a framework of ‘ultramodern Buddhism,’ built upon theories of modern and post-modern Buddhism, as many of these women were trailblazers bridging dualisms of tradition and modernity, Asia and the West, and adhering to both feminist and Buddhist principles.

Since the turn of the twenty-first century, the so-called ‘religion in schools debate’ has generated a significant amount of controversy in Australia and arguably impeded progress in both research and education about diverse religions and non-religious worldviews (ERW). This article focuses on the recently released Review of the Australian Curriculum – Final Report and examines why there has been such strong resistance to learning from international best practices in implementing ERW programmes in Australia. It presents an analysis of the Review’s findings, in light of these advances, notably the recently released Signposts: Policy and Practice for Teaching about Religions and Non-religious Worldviews in Intercultural Education document published by the Council of Europe. Finally, this article argues that for the Australian Curriculum to be genuinely ‘world class’, and for it to promote an appreciation of religious diversity, it needs to include ERW as a separate subject or across the national Curriculum,...