Religious history, which had before appeared as just one feature of a wider cultural and social landscape, after 1990 became an autonomous subject with its own rules and transformations. This has brought great advances to its study: historians are less and less willing simply to convert religion into an epiphenomenon of other forces, social, political, economic, or cultural.<ref>see "Religion and the historical profession," in [http://blogs.ssrc.org/tif/2009/12/30/religion-and-the-historical-profession/ ''The Imminane Framce'' (Dec. 2009) online symposium]</ref> | Religious history, which had before appeared as just one feature of a wider cultural and social landscape, after 1990 became an autonomous subject with its own rules and transformations. This has brought great advances to its study: historians are less and less willing simply to convert religion into an epiphenomenon of other forces, social, political, economic, or cultural.<ref>see "Religion and the historical profession," in [http://blogs.ssrc.org/tif/2009/12/30/religion-and-the-historical-profession/ ''The Imminane Framce'' (Dec. 2009) online symposium]</ref> |