Among my courses this Fall semester — starting in a little over a week — is one on theories of religion; in one way or another I’ve taught elements of a course like this many times (in fact, my intro course even touches on some of these topics), but rarely in a seminar devoted to nothing other than attempts to account for why people are religious.
Yes, cosmonauts apparently all pee on the back right tire of the bus that carries them to the launch pad, before they take off.
At least the guys do; but the ladies are said to bring a vial of urine to pour on the tire.
It’s a ritual. Continue reading
Have you seen The Carbonaro Effect? It’s a TV show where an undercover magician does tricks in settings where people don’t expect to see magic performed, and we get to watch their reaction.
Maybe he’s working at a cash register in a grocery store and finds a live chick in the dozen eggs you’re buying or maybe he’s someone you meet in the break room at work who pulls an incredible amount of food from his little lunch bag, along with cut flowers and a vase — either way, the star of the show is the person with whom he interacts and how they try to make sense of what they’ve just witnessed. Continue reading
For sometime I’ve been concerned that the American Academy of Religion would venture into the waters of learning outcomes and assessment. But now one of its committees is working on this and its the topic of a leadership workshop, offered by the Academic Religions committee, at the upcoming annual meeting.
A couple years ago I gave a talk at Lehigh University (a lecture that became chapter 8 in a book I published not long after). The topic was on my frustration with how scholars of religion — because they define their object of study as a universally present and deeply meaningful human impulse — often assume their research is always relevant. As evidence I drew on a recent national conference where scholars of religion were encouraged to think about how their work on this or that ritual or text could contribute to solving the problem of climate change. I could just as easily have cited the program for that very annual conference (something I wrote on long ago, actually), and how the “religion and…” rubric was infinitely variable (e.g., Religion and Literature, Religion and Film, Religion and Science, Religion and Politics, Religion and Food, etc., etc.); we often presume our object of study always to be relevant because we think that it somehow points outside of, and thus before and beyond, the happenstance of history. So it is assumed to play a role in anything that happens.
The problem, though, is that we also claim to be historians, e.g., historians of religion — but, defining religion in this way, makes us historians who study the transcendental. And that’s very unhistorial if you ask me. Continue reading
Did you hear the radio story this morning on folklorists attempting to explain why, all across culture, old women so often appear as evil characters in fairy tales and myths…? Continue reading
I finally got around to reading Tom Tweed’s recent Journal of Religion essay the other day, “After the Quotidian Turn: Interpretive Categories and Scholarly Trajectories in the Study of Religion Since the 1960s.” I’ve got a paper of my own in which I argue that we should turn our attention toward studying what I’ll just call the common, so I thought I should see what Tom had to say — those who advocate for studying so-called everyday religion, such as finding a small, simple shrine in a notch on a sidewalk’s wall, or those who go looking for, say, the implicit religion of baseball, are certainly talking about rather different things than I am in my paper, but that doesn’t mean it’s not worth seeing what they’re all up to. Continue reading
This is an installment in an ongoing series on the American Academy of Religion’s recently released draft statement on research responsibilities.
An index of the complete series (updated as each
article is posted) can be found here.
Much like the earlier post on doing human subjects research, we find a truism enshrined in the draft document’s eighth bullet point (at least in the opening clause; I include the ninth also since it too is related):
I’m not sure if there are many scholars out there who decline to provide an account of what they’re up to — it would not be difficult to understand conference presentations, publications, and even the teaching that we do to be doing just that. So I’m unsure why this needs to be included as one of the thirteen obligations the AAR’s committee sees fit to put into their document. Even paying attention to the threefold grouping into which they divide this reporting — our research questions, methods, and findings — isn’t innovative and therefore doesn’t help to clarify why this item was included; for this reads as if it was offering instructions to a lower level undergraduate students on how to write a research paper.
In fact, given that this is pretty much what we, as scholars, all already do, without being told to, it’s somewhat surprising that we also weren’t advised to have a thesis when we write a paper. Continue reading
A few days ago I wrote a brief post on this site, intended to draw attention to a document that had just been circulated publicly by the American Academy of Religion (our main professional organization in the US), entitled “Responsible Research Practices: A Statement on Standards of Professional Conduct for AAR Members.” (Click here to read it or click here to learn a little more about it and to find the names [posted as a PDF here] of the 10-person committee that drafted it.) Approaching mid-July, and released without much fanfare (at least that I’d heard), it wasn’t entirely clear to me that members of the Academy would necessarily know this draft had been posted, or that their input was being solicited.
So my post was mainly concerned to just help get the word out a little more.
Since then I’ve talked privately with two people on the committee, to make my views known to them directly, and so I think my post from the other day now deserves a more sustained and public follow-up. Continue reading