REL is very happy to announce a brand new project we are hosting in REL during 2019: American Examples.
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.
Like some of you, I woke today to an email soliciting submissions for a special issue of the open access online journal Open Theology. The email opened as follows:
A person who reads texts from other religious traditions sometimes encounters what the reader understands to be a transcendent encounter with ultimacy. Encounters with the ultimate – not only with texts but also with practices and persons – need to be taken into account theologically….
Now, I’m not going to harp on why a scholar of religion received this email but, instead, say that theologians of course have every right to pursue such lines of inquiry. That many who identify as scholars of religion yet use that old Tillichian nugget “ultimacy” is indeed a problem, I’d argue, but even that’s not what occurred to me as I first read that message. Instead, two other things dawned on me: (1) how nicely the call makes evident the second order work going on when people study other people — or the things those people produce or leave behind, such as texts, and (2) how quickly we often forget that our analysis is not simply innocent description of so-called facts on the ground. Continue reading
REL 490 is the Department’s senior seminar, that’s offered each Spring. Required of all majors, its topic regularly changes as does the professor who offers it. The goal of the course is to offer some sort of test case or example that can provide an opportunity for students with wide interests to mull over the skills that were gained throughout the degree.
But is it…? Continue reading
— Malory Nye (@malorynye) October 1, 2017
Malory Nye’s tweet, the other day, got me thinking… So I replied:
For a while, now, I’ve had this feeling: as happens with any new and successfully reproduced social developments (or what advocates just call advances), newcomers to the group tend to normalize them. Which is a wonderful luxury, if you think about it — in fact, it’s likely among the things the earlier generation worked toward: the right of subsequent members to take things for granted that their elders could not.
“Of course we ought to have a course on theories of religion” someone might now say in our field, or, “Sure, naming something as ‘religious’ is worthwhile studying.” Why? Coz “#classificationmatters” they my tweet in reply. But the risk of normalizing such gains is that we fail to see them as the accomplishments of historical actors, in prior situations where this was not the case. Continue reading
As a young lad in the 1984, I listened to the song by Rez Band that asked “Who’s Real Anymore?” Wendy Kaiser’s answer implicitly raises Holden Caulfield’s indictment of “phony” against the evangelists of her time. According to Kaiser, their televised personalities were not really Christian because their bottom line was money rather than real evangelism.
Intellectual discussions about real versus not-real begin long before the 1980s. These discussions track along different lines, too. Questions concerning claims about reality have been topics in the histories of philosophy from around the world. Debates about realism and non-realism are debated among the sciences, social sciences and humanities. Philosophers of religion concern themselves with this issue, as well as critical theorists who variously engage arguments such as Carl G. Hempel’s Theoretician’s Dilemma.
An interesting example arose in my class, “Survey of Asian Religions,” where many students met the pop star Hatsune Miku for their first time. Miku is perhaps the most successful and prolific pop artist in human history. Already famous in Japan, Miku’s introduction to many North American fans tour was as the opening act for Lady Gaga’s ARRTPOP Ball in 2014, where she appeared just as Tupac Shakur did in 2012 at Coachella. She has hundreds of songs in English now available on Bandcamp as well as full albums on on iTunes and Amazon. She has over 4,000 commercially available songs as well as thousands more available non-commercially.
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.
The other day I came across this video, from a publisher advertising a recent textbook on world religions. Continue reading
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