People who identify themselves as a member of a community sometimes limit who can represent “their” community, especially if they perceive the community as marginalized or misrepresented in some fashion. Generally, the argument is that only those identified as being within the community have the right to make public representations of it. As an example, a few who identify as Hindus have complained about those not born as Hindus making public and academic assertions about things designated “Hinduism.” Continue reading “Agreement and the Right to Speak”
This week, several media outlets (Washington Post and Huffington Post) have highlighted an atheist who advocates prayer. The man has blogged that when he started a twelve step program he began praying regularly to a being he created (without believing in the existence of a deity), which changed his life for the better. Last summer, I pondered a somewhat similar hypothetical scenario in which a self-identified atheist maintained a belief in god in order to illustrate, as my colleagues here at Culture on the Edge have been saying, that identifications are strategic, not intrinsic. That blog post received pushback from some friends asserting that atheists, by definition, cannot believe in god. Continue reading “Why is a Praying Atheist Newsworthy?”
An Idaho company has demonstrated the marketing power of a little religious studies knowledge, producing Jihawg Ammo, which is coated in pork-infused paint. The company asserts, “With Jihawg Ammo, you don’t just kill an Islamist terrorist, you also send him to hell. That should give would-be martyrs something to think about before they launch an attack.” The company tags the product “Peace through pork” because it “promotes peace through the natural deterrence of pork infused ballistic coating.” Continue reading “Marketing and Competing Essentialisms”
Yesterday was Father’s Day in the United States, a manufactured holiday (like any other) that promotes socially-sanctioned sentiments through the mass production of “World’s Greatest Dad” cards and mugs. The day before US Father’s Day, multiple attacks in the Pakistani province of Balochistan included a form of symbolic patricide, as a group fired rockets to destroy a residence where M. A. Jinnah, regarded as the father of Pakistan, had lived in Ziarat, also killing the police officer guarding the site. The other attacks in Balochistan that day reportedly killed dozens, including bombings at a women’s university and a hospital, both in Quetta (a few hours away from Ziarat). While Lashkar-e-Jhangvi, which some people link with al Qaida, claimed responsibility for the hospital and university attacks, the Balochistan Liberation Army (BLA), identified as a separatist group trying to gain the independence of Balochistan from Pakistan, claimed the attack on Jinnah’s residence. Continue reading “Patricide and the Nation”
Symbols serve as a significant way to express identity within society. Crosses generally identify someone as a Christian, a hammer and sickle as a communist, and black and white houndstooth as a University of Alabama fan. Of course, that simple equation provides an arena for significant competition about exactly which symbol represents which ideas. The apparent incongruency of Native Americans wearing swastikas on their basketball uniforms (Chilocco Indian Agricultural School in Oklahoma, 1908) derives from the assumption that symbols have a defined meaning. As with identity labels generally, the meanings of symbols like the swastika shift over time, and seldom does a symbol have only one meaning.
Katy P. Sian, Unsettling Sikh and Muslim Conflict: Mistaken Identities, Forced Conversion, and Postcolonial Formations (Lexington Books, 2013).
Sian focuses on the process of identification and the ways the interests of those who identify as Sikhs and the context of contemporary Britain generate narratives about “dangerous Muslims” seducing young Sikh women. These narratives address multiple community issues (e.g., shifting gender relations, generational differences, differentiation from a feared Muslim other, alliance with Europeans, etc.). Although a little thin in places, she clearly illustrates Sikh identity as continually constructed, not pre-existing.
Originally posted on the Bulletin for the Study of Religion blog
New analysis suggests that almost 1 in 5 people in the United States have no religious affiliation! Media coverage has sensationalized the publication of this analysis from the Pew Forum on Religion and Public Life, and various church and institutional leaders have presented explanations for the increase of the “Nones,” as some call them, and suggestions of how to change the trend. Continue reading “Creatio Ex Nihilo: Pew Forum and the “Nones””