20 Conference Dos and Don’ts

With the our field’s main annual conference just days away, we thought we’d offer a public service announcement to those who may be new to navigating the heady intellectual environment of a scholarly meeting.

So here goes…

1. Don’t wander into the book display unprepared; instead, psych yourself up for the over-stimulating audio-visual onslaught that is a convention center ballroom filled with thousands and thousands of books — many of which are on either Jesus or the Apostle Paul — and nearly as many tweed-coated scholars fighting over them or talking to each other in the middle of the aisle. #obstaclecourse Continue reading

Studying Religion in Culture in Denver–AAR, SBL, and NAASR 2018!

Annual Meetings of the SBL AAR Denver 2018

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).

Strategic Acts in the Study of Identity: Toward a Dynamic Theory of People and Place, edited by Vaia Touna

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

Michael Scott twirling

Whose Evangelicalism is in Ruins?

Inside of Old Sheldon Church ruins

The American Academy of Religion, the national scholarly association for religious studies in America, just sent out its program of plenary addresses for its upcoming annual meeting this November. The abstract for David Gushee’s Presidential Address caught my eye.

There are a number of things to say about this. First of all, I told ya’ll this would happen during the nomination process three years ago. Looking closely at the abstract, the phrase “will perform ‘religion in public’ in a confessional vein” jumps out at me right away. The theme of the annual meeting, chosen by Gushee as president, is “religion in public” and this sentence shows the versatility of that phrase. The phrase “religion in public” usually connotes the area where scholars investigate how things called “religion” show up in the public sphere. Or sometimes, especially within the AAR and it’s mission to “enhance the public understanding of religion,” religion in public means that scholars share their knowledge about things called religion with the public. But this is neither of those. Gushee will be performing religion in public. He will be bringing the thing called religion into the public. But what public? A room full (or maybe not full) of scholars in a massive conference center who paid the exorbitant registration fees of the AAR? That’s not exactly Times Square or a CNN studio.

Continue reading

How to Make More from More? the Large Conference Loner Challenge

“Less is better” is a dictum that doesn’t just haunt Matt Sheedy. I feel as though that spectral proverb from J.Z. Smith may apply as much to conferences as the classroom. The phrase resonates with my cultural heritage, too.  There’s a cookbook title, famous among certain generations of Mennonites, that encapsulates the bent of that culture: “More-with-Less.”

Conferences come in a variety of sizes. Some are attended in the dozens to hundreds whereas others tip past the thousands. Each conference ranges between more and less in a variety of ways, but it seems to me that Smith’s pedagogy and my cultural heritage converge on the direct correlation between attendance and outcomes. The more the people, the less I appreciate the conference.

What follows is not theorizing that supports the claim, but anecdotal evidence accompanied by some ideas for action. Continue reading

Marian Apparitions: Religious Ephemera and Politics of Classification

Sierra Lawson, an MA student in the Department of Religious Studies, led our most recent journal group and has some reflections on the reading, Learn more about her work here.

In the Religion in Culture M.A. program, our monthly journal group has created a space in which graduate students can engage with faculty, beyond just their advisor, regarding their individual interests–interests that, ideally, will be reflected in their eventual thesis. While my focus on the Virgin of Guadalupe and her devotees in the rural Southeastern United States has remained constant throughout the course of my studies, my methods in studying her have evolved considerably. While searching for an article for the group to read next, I realized that if I chose it carefully it could potentially showcase a particular lacuna in the field that my work hopes to fill. Continue reading

Off to a conference in Atlanta

Yes, a group of REL faculty and students are hitting the open road tomorrow
to head off to Atlanta, for our field’s annual regional conference.

Game to find their names on the program…?

And of course, we hope to post an update concerning how
it all went — both the conference and the trip in the van.

MA Students Taking Over the Study Religion Podcast

You guys ready for everyone's minds to be blown?

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.

 

 

 

The New Triple Threat: Programming Omeka

You may have seen this tweet. As part of the Public Humanities and Religious Studies foundations course in our MA program, I collaborated with Sierra Lawson and Emma Gibson and helped to build AARtifacts. The project was built in Omeka and is meant to represent interesting artifacts gathered from people’s experiences of the annual American Academy of Religion (AAR) meeting. So why did we choose to do this project? And how did we make it happen?

We went in knowing two things: the AAR was our case study for the semester and Omeka would be our platform for this particular project. A couple of brainstorming sessions later, we had decided to collect items from the faculty in our own department and create collections based on what we received. Sierra took on the task of trawling YouTube and Vimeo for relevant videos. Emma took the lead on scanning all of the old bulletins of from the academy. I photographed all of the physical items — tote bags and buttons, mainly. Altogether we had more than 100 items to catalogue.

Then came the part that actually involved Omeka. Omeka has a plugin that, ideally, should be able to upload a CSV document and separate your items automatically. This means that instead of entering each of those 100 items by hand, we’d be able to enter them seamlessly from the spreadsheet we had all contributed to. Except it didn’t work.

screen shot of slack conversation

Obviously this was a source of frustration for all of us. We had used the spreadsheet format trusting that it would upload with no or minimal problems. So as Sierra and Emma started entering the items individually (mad props to them for being willing to do that), I went digging. I needed an answer.

The first problem I had to address was that Mike (our professor and the host of the project) would receive a detailed error message and all I got was “Omeka has encountered an error.” After a few clicks and some light googling, I was able to 1) make some files appear in Mike’s file manager that were hidden for the purpose of being more user friendly and 2) fix a line of code that allowed Omeka to read error messages to me. Now I was able to at least find out what the problem was.

After another couple of hours of trying to make the plugin work, failing, digging to find out what the error was, and even more googling — it sounds much more straightforward than it actually was — I found the problem. All I needed to do was enter the right path for the command line in the right line of code of the right file and ta-da it would work. I went back to Mike, let him know, and asked him to find the path I needed to enter. A few days passed (I later found out it was because he was waiting for me to finish my thesis proposal) and he sent me the path. He had already had it for another error he had encountered earlier on in his domain configuration.

I fixed it. I entered the path in the right line of code and it worked! Sierra and Emma had already entered almost 70 of the items and I was able to get the rest in that afternoon. After some tweaking and cleaning up from Mike, we have the project you see now.

So here’s why I bring any of this up in the first place: I had no idea that the one computer science class I took a few years ago as a math major would help me with a project in the humanities in grad school. But it did. I don’t know PHP, but I know the basics of reading code and can identify errors with a little bit of work. Maybe the new triple threat is a student who can not only think critically, but also work collaboratively and fix broken code.

Cross posted on Sarah’s website.

Damned if You Zoo, Damned if You Don’t: Mignolo and the Philosophy of Religion

Child in Seuss Landing Playground

Joe Shlabotnik (CC BY-NC-SA 2.0)

While the future and composition of the philosophy of religion is being challenged by several authors, I’ll wager that few are daring to teach its topics differently in their 100-level courses. For Labor Day weekend (2017), I was at Drake University for a meeting of the seminar on the Global Critical Philosophy of Religion. Where mainstream philosophers of religion mostly concern themselves with topics culled from Abrahamic religions, a primary objective is to create teaching resources based on a wider range of topics for reason-giving about religion. Among the proposed outcomes are a syllabus and a textbook to promote this approach to doing the philosophy of religion.

My new colleague, Oludamini Ogunnakie, made use of the zoo as a metaphor to illustrate potentially problematic aspects of our seminar. First, the zoo business is something already practiced by the world religions paradigm. The work of Chantepie de la Saussaye is difficult to surpass in its ambition, and new intellectual projects do well to critically reconsider whether to continue such work. Everyone at the seminar agreed we should not sustain the rather simplistic premise that philosophers of religion need to merely widen their existing scope of inquiry. Just because some is good, more is not better.

There is a further reason that the global-critical philosophy of religion seminar should avoid getting into the zoo business.

Dr. Suess Zoo figurings

Wackystuff (CC BY-SA 2.0)

When Dr. Ogunnakie mentioned the metaphor, I immediately thought of another acquaintance, whose collection includes If I Ran the Zoo, by Dr. Seuss. Seuss documents the zoological aspirations of one Gerald McGrew. It is not my favorite book. Seuss tells how young Mr. McGrew’s finds his local zoo to be boring. As a remedy, McGrew begins a counterfactual thought experiment. He proposes what sorts of exhibits he would collect to curate the McGrew Zoo.

As I read it, McGrew uses all sorts of violent devices to capture and import oddities from afar. Furthermore, McGrew describes other people in ways that I can only qualify as racist and xenophobic. At no point does author of the book hint at any problems with McGrew’s actions and language. My conclusion is that this book is not one I wish children to read. If you wish to see, here is the story in full.

Likewise, revising the practice and contents for the philosophy of religion should avoid the notion of making a new zoo. Such a project would perpetuate orientalism and unquestioningly practice the violence of cultural appropriation. The seminar would undermine its other objectives by accumulating some impressive number exotic things to enclose and curate. That would make for precisely the sort of textbook that I do not wish undergrads to read.

There’s a sticky situation here. How can the seminar’s outcomes not appear to be in the zoo business?

One major rationale for the seminar is that our field has become all-too-familiar. Not much has changed since Ralph Cudworth coined the term at Cambridge to propose the True Intellectual System of the Universe. Inquiries in the field continue to orbit around the coherence of theism. The problematic issue is that the seminar is attempting to initiate a Copernican revolution for its field without alienating itself.

Almost anything will appear exotic to philosophers of religion whose discourses are, by and large, structurally and systematically limited to the topics of philosophical theology. The problem is manifested by a systemic reluctance to consider different data. Furthermore, the integration of different data can well be seen as a move to use existing methodologies to contain and domesticate such data. Philosophical methods pursue questions about comparative validity of reason-giving in order to set forth normative accounts or truths. And the seminar is propelled in part by a critical inquiry into why and how practices and systems of reason-giving have been excluded on the ground of their strangeness to Greco-Europoean intellectual history.

And so whatever the seminar produces, careful attention is needed to avoid the appearances of Gerald McGrew. The objectives and outcomes should not be a new zoo. How might the seminar avoid such aspersions?

Walter Mignolo’s work usefully theorizes the problem. As Mignolo argues: ‘‘There can be no others’’ inscribed a conceptualization of knowledge to a geopolitical space (Western Europe) and erased the possibility of even thinking about a conceptualization and distribution of knowledge ‘‘emanating’’ from other local histories (China, India, Islam, etc.)” (59). Mignolo notes how this creates conditions for what he calls the double-bind of border thinking (71). The risk is that either the exempli gratia and methods presented will so congruent with prevailing paradigms that their inclusion seems gratuitous, or, they will seem so strange that their validity as plausible modes of philosophizing will be cast in doubt.

I may be mistaken, but therein lies one of the sticky wickets facing the seminar. The seminar meets again at the AAR’s annual meeting this fall in Boston. I will try to keep you posted!