I got an email the other day from a student elsewhere in the US who was working on a paper on religion and film. I’m not sure how the paper will turn out, but when we later connected by phone I tried to prompt the student to think about this common genre — religion and film — not in terms of the data but in terms of something else. Continue reading
In the Department of Religious Studies, we train students in the nuance of comparison and sophisticated understandings of classification. What better test could we offer at the end of the semester than the 11th Annual Manly Cup Competitive UNO Tournament.
Kyle Ashley is a junior from Highlands Ranch, Colorado. Majoring in Religious Studies, his main interests include loitering in libraries, copious amounts of coffee, and
keeping it emo in 2019.
“Knuckle Puck is awesome, but they can be a little screamo,” my stepbrother Tanner states, responding to my recommendation for which band he should play next.
“Ya… I guess.” I respond. We were fresh off attending the “Last cross-country Warped Tour” (Vans Warped Tour, for those who may not know, is a punk-centric music festival) and had a wealth of bands we wanted to push on others. Knuckle Puck, a band out of Chicago, was amongst our favorites.
Jackson Foster is a freshman at UA, majoring in Religious Studies and History and minoring in the Blount Undergraduate Initiative and Randall Research Scholars Program. He is currently studying the intersections between law, politics, and religion in Dr. Altman’s REL130 course. This piece was originally published in High School SCOTUS, a national Supreme Court blog comprised of young students like Jackson.
The Supreme Court heard arguments last month in American Legion v. American Humanist Association, a case involving a 40-foot Peace Cross situated in a Maryland public park. Before (and since) the argument, American Legion has received special attention from the constitutional scholar and layman alike. It has been enveloped in media scrutiny (see Nina Totenberg’s Cross Clash Could Change Rules For Separation Of Church And State); it is one of the first Establishment Clause cases in the Kavanaugh era, and it may spell the end of the Lemon test.
While constitutional considerations carry great weight, they miss the heart of this case. American Legion does not so much implicate the Establishment Clause or the Lemon test as it implicates American civil religion. The questions argued in the case, therefore, can be nicely distilled to one: Is the cross civil or sectarian? Continue reading
As part of UA’s Alabama/Greece Initiative, Prof. Ioannis Xydopoulos visited the Department of Religious Studies just before Spring Break, hosted by REL’s Prof. Vaia Touna. After meeting with students, exploring Tuscaloosa, and guest teaching in one of Prof. Touna’s classes, our visitor from Aristotle University (AUTh) in Thessaloniki, presented his research on issues of ancient Greek identity.
If, like me, you use the kind of critical approach that Russell McCutcheon was talking about in his recent post, focusing on processes of designation, then you’ll sooner or later be told by a colleague that you waste time endlessly arguing about definitions. Often this is followed up by the claim that they “don’t do theory.” I’ve even had people exasperatedly tell me that none of what I do matters to real people, on the ground.
Of course, you can’t not do theory – but you can be conscious of it, or not. As Rush said, “If you choose not to decide, you still have made a choice.” You’ve chosen the implicit folk category, inherited from colonialism and Protestantism – that religion is a special thing, set apart and unique, beliefs about ‘big questions’, of inherent value to people.
(As an aside, it’s interesting how many of those arguing that we can find religion in overlooked places present this as intrinsically a good thing. For those who focus on identifying new forms of spirituality, or religion in new places, the churches may be in decline, but the Nones/SBNRs still have values, beliefs, rituals… We saw the same thing in the early days of the study of religion where Protestant theologians strove to establish a grounding for Christianity outside of the Church and apart from the mythology of the Bible. Their arguments that religion is all about how people themselves relate to the spiritual, it’s just those elitist priests corrupting things, is exactly what most material or lived or implicit religion scholars are arguing.)
There is nothing new about this split in the field between those who see our field as analyzing social processes and those who see it as about being better humans, as Leonardo Ambasciano’s recent book demonstrates most clearly. Although we tend to think of this as a split between Religious Studies and Theology, perhaps, as Russell McCutcheon recently tweeted, this is better framed as a split between those who approach religion as a social science and those using a humanities approach:
For quite some time I’ve not been a fan of the theology vs rel st framing of the debate. For me it’s more about humanistic vs social scientific approaches. References to the enduring human spirit just as troublesome as souls.
— Russell McCutcheon (@McCutcheonSays) February 26, 2019
But what is certainly true is that the critical/discursive/attributional study of religion needs to better articulate the utility of the approach, in contexts beyond academic debates on method and theory. The fact is that what gets counted as religion in specific contexts is perhaps the most impactful question we can ask as social scientists. Far from being merely discourse-about-discourse in some Ivory Tower, the critical approach shows what the category is actually doing in the real world – both to those whom it constrains, and those for whom it is useful.
The Religious Studies Project has been making resources for the classroom that do this since 2012, and the University of Alabama and The Open University are showing what the post-World Religions department might look like. But we could do more.
Confession time: when I took over as editor of Implicit Religion with Jack Laughlin, I had no interest in implicit religion as a theoretical framework. Rather, my interest was, and is, in what assumptions are implicit when someone identifies something as religious – be that in the media, the law, healthcare, academia, or whatever. While the excellent journal Method & Theory in the Study of Religion focuses programmatically on this approach, I want Implicit Religion to complement this with articles and themed issues on how these processes play out in the world, especially on the ragged edges of the category.
You know… real people, on the ground. For example, when whether having a Christmas Tree was a civil or religious duty became a serious public issue in Denmark. Or when a judge ruled that nationalism was “religion-like”, so a man kept his job — but other times, allows us to take religion off the table when it would mean that it was implicated in violence or bigotry. Tying state ceremonies to religious institutions makes it harder to challenge either of them. Classifying “mindfulness” as secular means that it can better serve neoliberalism.
And these are just a few examples. I’m sure you can think of any more — and we’re looking for submissions…
A lot of people in our field now advocate approaches that find religion either in unexpected or overlooked places. What once might have been called the implicit religion movement, at least as once associated with the work of the late Ed Bailey, has now been joined by the more-or-less related lived religion, material religion, religion on the ground, as well as the embodied religion approaches, all of which aim to identify religion in places where scholars, who have long been preoccupied with reading texts (and thereby studying what some of our literate predecessors left behind), have not found it before, often due to some sort of scholarly bias. Continue reading
Last week, the Department of Religious Studies hosted its annual Undergraduate Research Symposium at Gorgas Library. Students from Religious Studies courses collaborated with advisors on written projects before presenting their work at the event. The unique topics, challenging question-answer portion, and free coffee made for a refreshing Friday morning. Professors, alumni, MA students, and undergraduates used social media to keep up with the event.
Ryland Hunstad, a student in Prof. Simmons’s REL 100 this past semester, is a sophomore from Denver, Colorado majoring in finance & management information systems, with interests in politics, philosophy, & religion.
In the following post he offers some further reflections on a group of people who were originally studied, in the mid-1950s, by the anthropologist, Horace Miner.
Since the last expedition to the land of the Nacirema, anthropologists have had several more opportunities to visit these people and observe their customs and social practices, in an attempt to decode the seemingly cryptic meaning behind their traditions and religious practices as it relates to their society. Those outsiders studying the Nacirema, by learning the language and acquainting themselves in general with the members of the Nacirema tribe, have begun to understand these customs in more depth, especially as they relate to the class system present among the Nacirema. Our hope in this piece is to relay their findings so that these social practices may be studied and analyzed in greater detail. Continue reading
Several weeks ago, along with Prof. Ramey, Caity Bell, Savanah Finver, and Keely McMurray (all first-year MA students in the study of religion) took the two hour drive to Montgomery, AL, to explore a variety of historical representations in museums and memorials. They began their tour at the National Memorial for Peace and Justice before visiting the Legacy Museum and finishing at the Alabama State Archives Museum. Continue reading