Religion, possibly the most fanciful and certainly the most subjective domain of human behaviour, has particular challenges associated with its study. Attracting crowd healers, conjurers, the pious and the prophetic alongside comparativists and sceptics, it excites opinions and generalizations, whilst seldom explicitly staking out the territory for the discussions and means of knowledge in which it partakes. Increasingly, serious scholars argue that religious study needs to define and critique its own field, to distinguish itself from theology and other non-objective disciplines. Yet how do...