REL Grad Hosts Career Workshop

Last week, Khara Cole, who graduated from UA with a degree in Public Relations and Religious Studies in 2013, lead current students in a career workshop. The casual meeting launched last year as an RSSA initiative and continued this year (organized by Prof. Vaia Touna). The presentation covered everything from resume structure to LinkedIn formatting, and even nonverbal communication during interviews.

Continue reading

Prof. Altman Works with APAEP

Religious Studies Professor Michael Altman will be teaching with the Alabama Prison Arts and Education Project (APAEP) once a week this spring semester. He will be leading a course titled Religion in America to incarcerated students at the Donaldson Correctional Facility in Bessemer, AL. Continue reading

Heineken Beer Dismantles the Traditional Family

A dozen people are smiling and holding Heineken beers. Text at the bottom of the image say, "Tradition doesn't always have to be traditional."

Caity Bell, a student in Prof. Ramey REL501 course, ponders the invention of tradition. This post originally appeared on the REL 501 Religious Studies & Social Theory: Foundations course blog.

 

The holiday season is fast upon us and with it a substantial rise in commercials meant to tug upon consumers’ heartstrings, to invoke that special sense of holiday cheer that drives us, no doubt, to purchase more products than we have year-round. If you don’t run from the room the second the commercials start rolling then perhaps you’ve seen Heineken’s most recent holiday-themed ad, wherein those traditional notions of the American nuclear family are torn away.

As you can see in the video above, while the camera pans around the room—with Dean Martin’s classic You’re Nobody ‘Til Somebody Loves You playing in the background—we’re exposed to what at first appears to be a holiday gathering composed of that classic family schema we’ve come to expect in American media. The father (as designated by small white text which briefly lights the screen) sits in a corner of the room, bottle of beer nearby (this is after all an advert for Heineken), while across from him sits the mother and sister, both pleasantly smiling at the camera as it glides across the large living room. Then, however, the camera shifts to a man cheerily painting, who’s designated to be the mom’s new boyfriend and from here we continue on our tour of the busy household with introductions to the boyfriend’s stepdaughter as well as various members of the dad’s “new” family (and a quirky moment when an apparent stranger is present, introduced as simply “and whoever that guy is”). The commercial ends with the image of this diverse family standing poised together before the fireplace while the words “tradition doesn’t always have to be traditional” flash across the screen.

Yet has tradition ever been traditional? In short, no. Tradition, rather than being some ancient, set in stone way of doing things, is more often than not a more recent invention, a way of authorizing one group’s set of ideals over another’s. A tool for providing a sense of social cohesion within a group, tradition serves as a means of binding present ideals and beliefs to some distant past as a way of validating their continued persistence. The word itself becomes invoked when something is at stake, a way of bringing value or necessity to some practice or ideal as being time-honored and revered when in fact it may not actually be so.

Take, for example, a 2014 Supreme Court case wherein the language of tradition was used by the defendants to win their trial. In the Town of Greece v. Galloway hearing, the town, brought to court on charges of violating First Amendment rights by beginning their council meetings with Christian prayer, was allowed to continue this practice on the grounds that, rather than being religious, the practice was a part of the town’s “tradition”. Thus, by rooting the practice in the town’s history, it was granted a semblance of authority and presented as a seemingly unbiased argument rather than a practice with some utility or underlying motive for an interested party. Have the town’s meetings always, in fact, began in this fashion? Perhaps, perhaps not, yet what is interesting to note, rather than debating the authenticity of this claim, is how the label of tradition comes into play as soon as the practice is contested.

The idea of the American nuclear family as well, with its image of one mother and one father together raising 2.5 kids, is not as traditional as we believe it to be, the idea largely popularized after the emergence and success of capitalism during the Industrial Revolution and only further cemented as the American ideal through popular television shows aired in the 1950s. Throughout our history families have held to many molds which don’t fit this traditional image—as long reaching and ever-present as it may seem. Even our beloved holiday traditions bear roots to a less distant past, as Christmas itself, with its festive trees and jolly ol’ Saint Nic, was banned for a time in the U.S. by Puritans who saw those traditions as having no place in a Christian nation. In fact many of the traditions now prominent in Christmas celebrations were not in practice until the late 19th century when they were merged into popular culture by the immigrants who brought them over.

So then, tradition doesn’t always have to be traditional? Well, it seems that tradition itself has never actually been “traditional.”  Thus the Heineken ad’s final line is absolutely right. Using the language of tradition to describe a family or a practice does not have to reflect some longstanding form; tradition has never been traditional.

 

Image credit: Still from video by HeinekenUSA (https://www.youtube.com/watch?v=5G15pfHZfNg

A Visit to Montgomery Museums

The National Memorial for Peace and Justice in Montgomery, AL commemorates all documented cases of lynching in America. Each metal pillar is engraved with the victims’ names and the county where the crime took place.

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

The 6th Annual Day Lecture

The Department of Religious Studies hosted its 6th annual Day Lecture. The series (established, by his family, in the memory of REL grad Zachary Day) focuses on religion and popular culture, attracting students from across campus.
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

The REL Journal Group: Health or Perceived Health Benefits

The following exchange between Prof. Russell McCutcheon and Sierra Lawson, a graduate student in our MA program, reflects on the recent meeting of REL’s monthly journal reading group, part of our Religion in Culture MA.

Russell: Sierra, in your undergrad here at UA you did a double major in Anthropology and Religious Studies, and I know that you have an interest in medical anthropology. So presumably that helped direct your choice of this article for our journal group (written by our UA colleague, Jason DeCaro, a faculty member here in the Department of Anthropology) and one of their recent doctoral grads, Becky Read-Wahidi)? Continue reading

Problems in the Big Tent

Photo of old curcus tent with two peaksOn social media yesterday a variety of people posted a link to a recent First Things blog post by a theology professor at Nortre Dame who made the argument that religions other than Christianity do not have theologies.

For although “[n]on-Christian piety is real and profound,” or so she claims, she defines the term theology in such a way, taking into account it’s so-called pre-modern usage, as to exclude anyone but Christians from having it. She writes:

Non-Christian piety is touching, because it does innocently and naively touch on the reality of God. The piety of pagans is like the love of virginal girls, who have yet to kiss the Bridegroom and yet fervently desire Him.

Her conclusion? Continue reading

The REL Journal Group: Durkheim and Data Edition

The following exchange between Prof. Mike Altman and Sarah Griswold, a student in our MA program, reflects on the recent meeting of the journal reading group, part of our Religion in Culture MA.

Mike Altman: Sarah, for our first journal reading group you chose the article “Durkheim with Data: The Databse of Religious History” from a recent issue of JAAR. What’s the gist of the article and why did you think we should read it in our group of MA students and faculty?

Sarah Griswold: The article is basically an introduction (and justification) for the Database of Religious History. This database is meant to serve two purposes: to be a database for “religious groups” in the premodern world and to provide evidence for a theory of religious evolution. In effect, the database tries to play both fields of holding and providing both quantitative and qualitative data. The article mostly reads as an attempt to draw more scholars in in order to add data to the database.

As far as why I thought we should read it, there were a few reasons. First, as someone with a background in both the humanities and math, I think understanding how and why qualitative data is quantified is really important to understanding and critiquing the purpose and use of databases like this one. Second, as the humanities (and particularly religious studies) moves more and more towards digital projects, we need to be aware of what’s out there so we can emulate what is done well and improve on what is lacking. Finally, the article also offers us insight into the theoretical workings of the project itself. Although titled “Durkheim with Data,” it seemed as though the creators of this project have not critically considered or defined the very categories they have opted to work within, making the move from qualitative to quantitative data suspect. That, I think, can be quite telling of the ultimate success or failure of a project of this size.

MA: As a student in this new MA program that has an emphasis on digital and public humanities what can you learn from this article and what can we as a program learn?

SG: Personally, this article reinforced the importance of thinking through the categories you use when quantifying data. It can be easy to point to something you “know” is religion and label it as such without thinking about why you’ve decided on that label in the first place. It’s also interesting to think about the collaboration across disciplines that these projects require. It would be impossible for one or two scholars to gain all the skills needed to make these things even work. It turns out that group projects exist in real life too and not just in school.

As a program, I think the biggest take away is to pay attention to the developments of these projects. Because the DRH has a capacity to refine their methods, I don’t think they should be entirely dismissed as uncritical. There are positive and negative take aways from critically examining any digital project. Learning more about digital projects and examining their goals and functions can and will tell us a lot about how to move forward in our own individual and collaborative projects.