Fritz Detwiler

Several years ago, a Native colleague of mine recommended me for this project. It fits well with my interests in Indigenous worldviews and, more specifically, my research and writings on Native American Nations. Teaching at a small college, I have a wide-range of responsibilities, included among them are most of my department’s non-Western courses (as we designate them). The project affords me the great pleasure of entering into dialogue with experts in the fields covered by the wide range of course I teach, including Asian and African religions.

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Mikel Burley

My teaching and research interests encompass philosophy of religion, Indian philosophy, religious studies, theology, literary studies, and Wittgenstein studies. My contributions to the Global-Critical Philosophy of Religion Project include a chapter on “Ethnographically Informed Philosophy of Religion in a Study of Assamese Goddess Worship” in the volume Global-Critical Philosophy of Religion: Perspectives and Approaches. In recent work, I exemplify an interdisciplinary approach to the philosophy of religion that he terms radical pluralism. I am especially interested in the use of narrative sources, poetry, and other art forms to expand the scope of philosophy of religion.

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Robert Neville

I define the primary sense of philosophy of religion as the work of more universal philosophers who have something interesting to say about religion, for instance, Hume, Kant, Hegel, Whitehead, Dewey, Tu Weiming, and Cheng Chungying. In the contemporary sense, philosophy of religion is based on a comparative understanding of East Asian, South Asian, West Asian, Native American, and African religions.

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Ayodeji Ogunnaike

My research has always involved the comparative study of religion and developing indigenous Yoruba theory on and about religion, making the Global-Critical Philosophy of Religion project a natural fit. Some of the traditions I study —especially the Yoruba tradition of Ifa—have their own perspectives and critical approaches to other religious traditions, and his work often addresses how African traditions have responded creatively to encounters with other religious traditions on the continent and in diaspora.

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