Elizabeth Tagg is a graduating senior in the Department of Religious Studies,
writing a thesis on apocalyptic rhetoric in the age of Trump.
Donald Trump built his reputation as a political outsider who could “drain the swamp,” fix a broken system, and make America great again. Indeed, in his 2016 RNC speech, he declared that “[he] alone could fix it.” Many believed him, and many still do. For example, when the pandemic and instructions to quarantine were in full swing, Trump started to frame the coronavirus pandemic as a “great and powerful plague” which had come to destroy the world, but America would rise from this “death and destruction” to become “greater than ever before.” One particular response on Facebook read “God chose you, Mr. President… you are working unto God, not unto men.” The confluence of spiking death tolls and a plague of biblical proportion created a moment of disillusionment where zealotry, and even millenarian thinking, could thrive. Millenarian movements are based on critiques of power culminating in social protests against oppressive systems. In New Heaven New Earth, Professor Kenelm Burridge analyzes millenarian movements, highlighting the ways in which the millenarian critiques initiate a “redemptive process” in which the old moral order is cast off to make way for a new society. At the heart of the millenarian movement is the prophet, whose divine revelations almost always refer to a prosperity and prestige that define the new conditions of being, the new social order.
Could Trumpism be analyzed as a millenarian movement? Can this help us predict the future of Trump’s base, post-Trump? Burridge simplifies the millenarian pattern into three phases which help us to better understand millenarian movements and their application to Trump: feelings of disenfranchisement, battle with oppressors, and triumph of the new order.
Jeremee Nute is a graduating M.A. student in the Department of Religious Studies at the University of Alabama. He is originally from Missouri, where he earned his B.A. in Mathematics and Philosophy from Missouri Western State University.
Scholars who research cultures outside of Europe and North America often try to find categories that correspond to “religion,” such as those who study Ancient China. For example, one analog that is sometimes proposed by these scholars is Zōngjiào (宗教), said to be the Mandarin term for religion. One such scholar who looks for such homologs to religion is Robert Ford Campany, a Professor of Asian studies at Vanderbilt University, who specializes in Medieval China. In his article, “On the Very Idea of Religions (In the Modern West and in Early Medieval China)”, he argues that, while the western category of religion can be analytically helpful to those studying non-western cultures, scholars just need to “pay close attention to two cultural and temporal sets off linguistic usages and their metaphorical implications and juxtapose these results” (290). This juxtaposition, he argues, allows a scholar to better understand the “contours and limitations” of the discourses in both cultural and temporal sets.
Thus, for Campany, scholars can study other people’s religions (such as his work on early medieval China) by looking for the following analogous sites in their cultures: founder or paragon synecdoche, “path” or “way,” “law” or “regulations,” and/or “the teaching of x,” etc. Continue reading →
Allison Isidore is a second-year M.A. student
in the Department of Religious Studies.
On December 8, I submitted my last paper for the semester, wrapping up what has been, for many, a stressful period. Having just seen the trailer for the new HBOMAX docuseries “Heaven’s Gate: The Cult of Cults,” I wondered how the religious group was represented and decided to take a look.
Jacob Barrett is a first year M.A. student in the Department of Religious Studies at the University of Alabama. From Colorado Springs, he earned his B.A. from Nebraska Wesleyan University in Philosophy & Religion and Biology. In the Spring he will present his research at the southeast regional meeting of the American Academy of Religion.
Junior year of my undergraduate degree, I was asked by the chair of the Religious Studies department to represent the major at an event where first year students would more-or-less speed date with different departments to start deciding what they wanted to major in. I was paired with the new Religion professor and together we set out to convince first year students to begin thinking about why participating in our department (whether that be majoring, minoring, or just taking several classes) was advantageous to them. I started with the typical “The faculty are so supportive and amazing” and “The major is pretty flexible so if you are a double major it is really easy to fit in” and “The classes are really fun and they also cover a lot of the requirements in the curriculum, so you can kill two birds with one stone by taking a course.” When the professor started his part, he said something so simple yet so important: “We teach you how to think, how to write, how to talk about things in ways that other departments don’t.”
With universities proposing cuts to Religious Studies departments becoming more and more of a regular occurrence, there is the feeling that we (those who consider ourselves members of “the field”) must defend the importance and relevance of what we do and what we offer. Religious Studies departments are often not producing majors or bringing in money in the same numbers as larger departments, so they become an easy target when universities need to find ways to save money. How, then, do we convince a university to keep our departments? Continue reading →
Allison Isidore is a second-year M.A. student
in the Department of Religious Studies.
Have you seen the new HBO show “Lovecraft Country”? In the series premiere, set in 1950s America, we follow Atticus Freeman (played by Jonathan Majors), Letitia “Leti” Lewis (Jurnee Smollett), and George Freeman (Courtney B. Vance) as they travel to “Ardham,” Massachusetts, in hopes of finding Atticus’s father, Montrose Freeman (Michael K. Williams). He went missing while searching for the family’s history.
The trio drives through town after town as George works on a new guide for Black Americans to travel safely through Jim Crow America. Throughout the episode, the characters interact with monsters, both human and not, that are out to kill the three travelers. Their human enemies are White cops and mobs trying to run the main characters out of town or kill them, which their pursuers enjoy. “Lovecraft Country” therefore asks the question: “Who is the real monster in America?” Is it the creatures, or is it the White racists? However, the show also asks its viewers what is the reality in which they live, what American reality do we individually live in? Continue reading →
Our first year MA students have been busy creating their own websites for their required REL 502 course this semester with Prof. Loewen. So we thought you might like to see what they’re interested in, let alone what they’ve created — here’s just a few: Continue reading →
Brady Duke is a senior at the University of Alabama majoring in Religious Studies and Latin. After graduation, he plans on pursuing a master’s degree in Classical philology with a concentration in Latin language and literature.
Throughout this semester, we have been learning various ways in which individuals, either scholars or laypersons, interact, define, and interpret the past. Consequently, the interpretations stemming from these discourses reflect more about those analyzing the object of study than the object of study itself; while it is quite the claim, everyone frames their object of study in such a way as to highlight their own interests, the degree to which these interests are explicit being the only difference. Thus, through these discourses, we are able to see the underlying interests at work.
Rebekah Pearson ’22 is a Religious Studies-Dance Performance double major. In Prof. Newton’s Introduction to the New Testament course, she examined Paul’s Letter to the Galatians as an artifact of competing social definitions. This essay was part of her group’s Bible in Culture zine. Learn more in the first, second, third, and fourth posts of the series.
Imagine this: You have been running for over an hour and you finally make it to what you think is the finish line of your first 10K. But wait! There is no finish line and no crowd cheering you on. All of a sudden you realize that at some point along the way you have made a wrong turn. Now not only are you lost, but you also have to turn around and backtrack to the starting line, only to re-run the entire race. In the biblical Epistle to the Church at Galatia, commonly known as “Galatians,” the recipients of Paul’s letter must have felt similarly. As the people of Galatia are being told many versions of what being a part of the new Christian collective means, Paul, in his epistle to the church at Galatia, rebukes the false teachings that are being spread and reminds his churches of the truth of the Gospel of Jesus Christ. He establishes not only his authority, but also the authority of the message of faith he preaches so that the Galatians can be certain that they are not living their lives in vain.
Gate at Wagah border post between India and Pakistan Credit: “The border” by Sheep’R’Us is licensed under CC BY-NC-ND 2.0
Daniel W. Lee is a Marketing major with a Religious Studies minor from the University of Alabama. He plans to continue his studies of religion after his graduation this May.
The threat of nuclear war loomed over Asia earlier this Fall. The dispute over Kashmir between India and Pakistan was the basis for this threat, escalating tensions dramatically between these two countries. The article Pakistan’s Ambiguity Over Nuclear War Comes to the Fore from The Times of India discussed how Kashmir is caught between these two countries and has cultural and religious identifications with both that go back generations. Like Pakistan, Kashmir is primarily occupied by Muslims, but it also has had legal ties to India since the area’s independence from Great Britain’s direct political control. This article manipulates its presentation in an effort to give India the clear advantage in the confrontation.
We recently sat down with Caity Bell, a second year M.A. student in Religious Studies, and talked about internship opportunities. This past summer she helped frame historic representations during her internship with the Landmarks Association of DeKalb County (pictured above).
1. How did you first hear about the chance to do an internship as part of your MA in Religious Studies?
Caity: I first heard about the opportunity during one of our colloquium sessions. Dr. Merinda Simmons, our Grad Director, had invited Dr. Susan Reynolds, Editor for Alabama Heritage, to discuss the various ways she’s used her degree in the Humanities to her benefit in jobs outside of traditional academic positions. Susan mentioned at the end of our meeting that she was looking for interns to help out at the magazine the following semester and I was quick to apply for the position. Though I didn’t choose to receive academic credit for the internship I did still work it into the independent study I was doing with my advisor, Dr. Steven Ramey. Continue reading →