Just after Spring Break, the first American Examples Workshop will be hosted at the University of Alabama, funded jointly by the College of Arts and Sciences and the Department of Religious Studies. Held here in Tuscaloosa and organized by Prof. Michael Altman, the goal of the workshop is to rethink the way religion in America is studied and taught.
If Manly Hall is a little quieter in Mid-November, trust that the faculty are keeping busy. Many in our Department will be headed to the annual meetings of the American Academy of Religion (AAR, the Society of Biblical Literature (SBL), and the North American Association for the Study of Religion (NAASR).
And as you can see, the Department will be well represented on the program.
Prof. Nathan Loewen continues to serve on the executive committee of the International Development and Religion program unit. This group supports interdisciplinary scholarship that informs and critiques the role of religion in humanitarian interests in the global South. He also co-organizes the “Global-Critical Philosophy of Religion Seminar.”
Prof. Emily Crews is presenting a response paper on gender and sexuality during a NAASR session.
Prof. Russell T. McCutcheon is chairing a NAASR panel on Jonathan Z. Smith’s contributions to the field. And for the AAR’s Cultural History of the Study of Religion program unit, he will be chairing and responding to a panel discussing religious philanthropy and the endowment of academic chairs.
Prof. Richard Newton is leading a workshop on Teaching and Trauma for the Wabash Center for Teaching and Learning in Theology and Religion and presenting his recent paper on race and religion for NAASR. He will also be discussing the public humanities, politics and pedagogy, and teaching theory and method in the study of religion on various panels.
The scholarly working group Culture on the Edge will bring together Prof. McCuthceon, Prof. Newton, Prof. Vaia Touna, and Prof. Ramey and others to discuss future projects and celebrate the recent publications of Strategic Acts of Identity: Toward a Dynamic Theory of People and Place (ed. Prof Touna, Equinox 2019).
The faculty will also be connecting with colleagues from other institutions. We look forward to seeing many of our not-so-local readers. And you can keep up with the action via social medi
Our podcast has been taken over. For the latest episode of Study Religion, we’ve turned it over to our MA students–Emma Gibson, Sarah Griswold, and Sierra Lawson. This Fall these students were all part of our MA foundations course REL 502: Religious Studies and Public Humanities. In the course the students learned to use digital tools and our field’s main professional organization, the American Academy of Religion (AAR) served all semester as the example on which they applied these tools So to end the semester we invited them to talk a bit about the last four AAR Presidential Addresses (2013-2016)–giving us their take on how the field is shaped and where it all might be going.
As part of our REL 502 Religionus Studies and Public Humanities foundations course, our graduate students are putting together a collection of stories about people’s experiences at the annual American Academy of Religion national meeting. The AAR is more than an academic conference, it’s also a social and cultural event and we want to try and capture the aspects of the meeting that don’t show up on the conference program. We will take the best stories we can gather and use them in an upcoming episode of our podcast, Study Religion. To submit your story, call our AAR Stories hotline at 205-626-9346 and leave a message or record yourself telling your story and email the audio file to email@example.com. Put “AAR Story” in the subject line.
We want to hear your most interesting, funny, exciting stories from the AAR!
The Sneetches. Do you know the story? Dr. Seuss’ story has stuck with me. Somehow, this is what came to mind when I read through the AAR’s draft guidelines for evaluating digital scholarship. After reading through the draft, I began to wonder whether appending “digital” to the work of a scholar is akin to the differentiation made between Sneetches with or without stars.
In brief: whose scholarship is, today, not imbricated with digital technologies?
The number of scholars who care to remember how scholarship worked whilst writing on a typewriter is fading fast. I would fathom that the vast majority of scholars working on topics relevant to the study of religion are doing so with tools that function via digital information processing. Such doings as noted by the draft guidelines are “to discover, interpret and disseminate information.” I wonder, then, does the term “digital” make a useful distinction for scholars of today and the future? I also wonder what purpose the term serves in the draft AAR guidelines.
The guidelines seek to set about defining digital scholarship in the midst of a broader conversation about scholarly merit. As I read it, “digital” serves to function as a placeholder for “non-traditional” or “unconventional” in the draft guidelines. The terms that are used in the guidelines serve to construct a binary between scholarship that is “collaborative”, “multimodal” and “open-ended” versus scholarship that is “single-author”, “print” and “finished”. I am reading these as background assumptions which make authenticity claims that, I think, add unnecessary noise to discussions about the attributes of scholarship.
The draft guidelines do deploy these triads of terms to offset digital versus non-digital scholarship. I am unsure that scholars of religion would always be pleased to characterize even their single-author work as lacking collaboration and open-endedness. As the acknowledgements in many monographs will show, scholarship typically results from ongoing conversations across a variety of modalities. The guidelines therefore seem to either open with a non sequitur or set up a straw figure to be distanced from the single-author, printed and finished baseline.
The suggestions for the evaluation of so-called digital scholarship likewise seem to me as ones that should be among those applied to all other forms of scholarship. Every scholar should consider what “the medium enables that would not be possible in other formats.” I converted the criteria from the section on design (II.a.3) into point-form in order to consider whether they should be applied to every scholarly production:
- Clarity and effectiveness of interface design.
- Ease of identifying and accessing information.
- Ease of navigating the resources.
- Adherence to established standards of accessibility.
- Ease of use for all users.
- Coherence between the design and the argument of the project.
Any scholarly work that lacks these attributes is probably flawed. Every scholar should be able to articulate why one means of demonstrating scholarship was chosen over and against the other options now available. There must be a thousand ways to explain why someone chose to write a single-author work in print whose argument is considered finished. Why was that mode of dissemination chosen rather than others?
And so I would suggest that these guidelines be pitched as a statement of general expectations rather than simply directing them to those who do “digital” scholarship. Fulfilling these attributes-cum-criteria thereby helps any scholarly production succeed in the parameters of evaluation set forth by the proposed guidelines. In such a case, then, I would suggest that these guidelines be revised to clearly state that the document sets the bar for what is expected of contemporary scholars of religion. Whomever expects to be counted within today’s academia needs to establish capabilities to be conversant in the variety of environments for the production and presentation of their colleague’s scholarship.
My suggestion is to revise these guidelines as a statement on the general professional development of scholars who live in a world where being “computer-savvy” is a basic requirement. I have already suggested something along these lines. So, to turn the guidelines around, let’s ask a different question: who may be excused for limiting their academic literacy to single-author, finished works in print? For that, I think, no academic should be getting a proverbial “star on thars.”
N.B. The entire constituency of the AAR should pay close attention to the sections on “additional evaluative sources” and “promotion and tenure” (e.g. II.c.1 and the fifth and sixth bulleted points of III.b.).
By Andie Alexander
Andie Alexander earned her B.A. in Religious Studies and History in 2012. She is pursuing her Ph.D. in American Religious Cultures at Emory University. Andie also works as the online Curator for the Culture on the Edge blog.
The other day I was listening to the recent Dept. of Religious Studies podcast about conferences, more specifically about the annual meeting of the American Academy of Religion (the national conference for our field’s main professional organization) and SECSOR (the Southeastern regional AAR conference). While listening to this podcast, I related to many of the comments and experiences discussed. But before I get ahead of myself…, for those who haven’t heard it yet, here’s a few spoilers: “The Conference” considers the perspectives of Prof. Laura Levitt, an established scholar who was recently the 15th Aronov Lecturer at UA, and REL major Sierra Lawson (soon to be one of REL’s first MA students) and REL major Parker Evans, both burgeoning academics within Religious Studies. So I thought I’d offer my two cents as a person stuck somewhere in the middle of that spectrum (having just completed my M.A. and about to start my own Ph.D. degree at Emory). While I’m certainly still very early career myself, perhaps this can be a helpful guide to those just starting out. Continue reading
Sierra Lynn Lawson is an Anthropology and Religious Studies double major and a Spanish minor. She is from a small town in Wyoming and hopes to study the illegality of midwifery in Alabama as it relates to post-civil war identity formation.
I was most pleased with my experience at the Southeastern Commission for the Study of Religion (SECSOR) because it provided me with the opportunity to see what is, and what is not, happening in the academic study of religion. As someone completing a B.A. this Spring and entering an M.A. program in the Fall, I believe the connections I made at SECSOR could be foundational to the work I hope to do in the near future.
Outside of attending panels such as ‘Religion and Ecology’, ‘Ethics, Wellbeing and Sexuality’, and another looking at narratives of Utopia and Dystopia, I made a point to be present at less-formal meetings, such as meals for marginalized groups. My method for choosing specific panels, and events, was to seek out individuals exploring critical issues of authorship, identity formation and representation in their work.
The majority of the conference was based around research reflecting Christian theological endeavors. As SECSOR is co-hosted by the Society of Biblical Literature, this was not particularly surprising. While Christian theology is on the opposite end of where I would place my academic interests on of the spectrum of religious scholarship, I found its presence critical to understanding of the current state of the field.
One of my peers, Parker Evans, was presenting his own undergraduate research regarding the influence of nationalism on Heidegger’s thought. Upon mentioning that he was from the University of Alabama before his presentation, the chair for the undergraduate panel replied that Parker was “…probably from the most South out of all of us”. While this was an erroneous comment in terms of literal geography, because many Floridian and Georgian schools were also attending the conference, in my mind it summoned all sorts of interesting discussions about where we draw boundaries for the ‘South’.
Similarly – it seemed academic approaches to religion also negotiate specific margins constituting different means to more or less critical ends. The name-dropping of Russell McCutcheon seemed to serve as a barometer measuring self-alliance with the study of religion as its own category. Academics from Emory to Florida State proudly displayed their loyalty to McCutcheon’s work and specific paradigms, and I chuckled at the serious tone they adopted when speaking of the man whose office I find myself in more often than my own living room. I knew McCutcheon was somewhat of a polarizing figure in the field, but I had never seen a group of people adhere so stringently to another individual as a euphemism for the paradigms they themselves operate from.
On the opposite end of the spectrum were academics who seemed to consider themselves, or their work, to lie outside of phenomena which is ‘fair game’ for data. From personal conversations I was aware of Dr. McCutcheon’s critique of Mircea Eliade, and was utterly dumbfounded by academics who counterintuitively avoided investigating the obvious connection between their critical inquiries and their own predispositions or desires.
I consider the humanities to be integral to understanding the implicit and explicit intentions, which inform interactions between members of society as well as the phenomena they invest meaning into. Unfortunately, it has become increasingly difficult to find other individuals aligning with this mentality as students flock to majors providing a straightforward map for entering the work force.
The funding I received from both the University of Alabama, as well as the Amy Lynn Petersen Endowed Support fund within the Department of Religious Studies, provided me with the opportunity to travel to Raleigh, NC for the regional conference for the American Academy of Religion. At the SECSOR I engaged with fellow aspiring academics, as well as individuals who are well established in academia and known for their scholarship. I am forever indebted to the generous contributions, for without the connections I made at the conference I fear I may have never expanded my horizons to appreciate the field of Religious Studies, as it exists in its contemporary form, as well as the role I might play in it.
Parker Evans is junior studying English and Religious Studies. He spends most of his time drinking coffee and making reading lists when he should be reading.
The regional AAR, or SECSOR, was a fantastic chance for a professionalizing experience. Sierra Lawson, another REL major, and I arrived late in the afternoon, and between checking into the hotel and presenting my paper, I had just enough time to change clothes from my flight and eat dinner. I was the first presenter on the first undergraduate panel, but this was actually a relief. Once I gave my paper, I was free to sit back and explore the conference. The presentation itself was painless and even a little gratifying. I don’t consider myself afraid of public speaking, but I was a little anxious about how it would go over. Since there were other panels going on simultaneously, the nine or ten audience members who had chosen to come to the undergraduate panel were almost exclusively undergrads themselves. Our panel was loosely organized around our paper topics covering a range of subjects from my own paper on Heidegger to Orientalist travelogues to the effect of psychedelics on “spiritual” experiences to a close reading of a passage in the New Testament book of Hebrews. The audience members were very receptive to our papers, and we each received a couple of questions.
Just from the range of undergraduate paper topics, it was clear that this conference was not just gathered under the banner of Religious Studies. After my panel, Sierra, Dr. Finnegan and I attended the pre-reception event, which consisted of two short papers, one from a member of the American Academy of Religion and one from a member of the Society of Biblical Literature. For a field built on the colonial Christian enterprise of cataloging “religious” traditions, it was clear that the associations of the AAR still skew towards its roots. Both presenters were engaging, and they had an interesting conversation after their talks, but it was apparent that a Christian hermeneutic tradition still pulls at the academic study of religion. Along with the speaker from the SBL, several papers given at panels I attended were direct hermeneutic approaches to Christian scripture (although I understand that several papers were given on Islamic theology as well). By virtue of sharing a conference with the SBL, the AAR maintains a serious imbalance between its relationship with Christian academics and academic groups representing any other religious tradition, without even getting into the question of whether such a relationship should exist.
With that said, I had many interesting conversations with professors and students. On Sunday I had breakfast (out of coincidence) with a professor whose panel on ethics I attended on Saturday. Her paper focused on a study she did with her students in which she had them practice techniques analogous to Buddhist mindfulness practices. I found it extremely interesting that she had the students define religion before and after engaging in these techniques, and after engaging in them, the percentage of students who included practice (as opposed to, or in conjunction with belief) in their definition of religion doubled. We had an excellent chat about methodology and how to approach teaching the study of religion.
In addition to the ethics panel, I went to a panel on the philosophy of religion as well as another undergraduate panel. The papers on the undergraduate panel ranged from the relationship between “religiosity” and the sex lives of young Latinas in a community outside Raleigh to the long-lasting effects of the British colonial classification of a group of devotees as prostitutes. All the members of the panel did extensive research within the communities they discussed, and the resulting papers were impressive.
I was told before going to SECSOR that, as a student from the University of Alabama, I was marked by my association with Dr. McCutcheon. It was amusing how quickly I found this to be true. Several times, other students would say something along the lines of “Oh, you know Dr. McCutcheon?” to which I usually responded, “Yes, and I’ve met his dog.” Some professors took digs at a McCutcheon-y figure when discussing the direction of the field, while others would name-drop him to represent a vague counterpoint to which they were responding. (I am currently theorizing the phenomenon of the straw-McCutcheon argument.) But on the whole, our department received high praise whenever I mentioned it, and I was able to get a sense of where we reside in the larger field. The conference has given me a much better understanding of where my interests can expand within the field and how I can situate them within existing bodies of research. I’m already looking forward to Atlanta next March.
Something happens every weekend before Thanksgiving. No, not the cupcake tune up game before the Iron Bowl. It’s the annual meeting of the American Academy of Religion (AAR), the national scholarly society for the academic study of religion. This weekend many of the faculty from REL are headed to San Antonio for the meeting and they have some pretty interesting plans.
Michael Graziano is an instructor of Religious Studies at the University of Northern Iowa.
If the phrase “academic job market” makes you feel like the picture above you’re not alone. There’s no shortage of posts, essays, tweets, and columns dispensing advice on the job market: what to study, how to shape a CV, and what to say in a cover letter. The rules—both written and unwritten—can seem inscrutable. That’s in part why, for the second year in a row, NAASR will be hosting a no-cost workshop addressing the employment concerns of early career scholars as part of its 2016 Annual Meeting alongside the AAR/SBL in San Antonio. Continue reading