“On the Spot” backs members of Culture on the Edge into a corner to talk about their backgrounds, their ongoing work, and what might be gained by an alternative understanding of how identity works.
1) When people ask what you study, what do you tell them?
Typically, I respond with the straightforward “Religions of India, like Hinduism and Islam” or “Religions of Asia.” While the answer prompts some people to talk about whomever they know who is from India or has visited India, the perceived exotic nature of India, Hinduism, and Islam means that fewer people are confident to start a lengthy discourse about India, as some people do if I simply answer “religion.”
2) How do questions of identity manifest in your research?
My initial intention was to study the difference between strict religious identifications and the fluidity of practice, as many in India participate in practices that we commonly identify with competing religions. Self-identified Hindus not only celebrate festivals with their co-workers and friends who identify as Muslim, but they also often pray for healing or assistance at Sufi shrines. Similarly, self-identified Muslims have cooperated with Hindus in both ritual and non-ritual practices, even serving as sponsors and performers in particular festivals. And the same dynamics play out among people who identify as Sikh, Jain, or Christian in many parts of India. Continue reading “On the Spot with Steven Ramey”
With renewed attention on harassment, sexual assault, and the importance of consent, the classic Christmas song “Baby It’s Cold Outside” has generated renewed debate. Incorporating what we know about literary meaning, they are both right and wrong.
Detractors, including some who have convinced radio stations like one in Cleveland to ban the song, have suggested that it is a “rape anthem,” recognizing in the dialogue one partner pressuring the other to spend the night, despite the person continually saying “No.” This failure to take “no” as a final answer renforces, for those opposed to the song, “rape culture.” Some defenders of the song argue that it is a celebration of women’s sexual liberation when viewed in the context of its recording, when social retribution for spending the night with a man would be fierce. (See one early version from the 1949 movie Neptune’s Daughter below, including a gender reversal in the second half.) Continue reading “Whose Meaning? The Debate over “Baby It’s Cold Outside””
“Celebrating” my birthday a few days ago brought to mind the ways that we mark the passage of time are socially constructed, and thus could be constructed differently. Yet, being socially constructed does not negate having significant consequences. While the movement of the earth around the sun is a reasonable measure for marking time, it is not the only measure that people use.
I have written before about ways our system of dating and designation of each new year is arbitrary yet consequential. But, turning 49 brings such consequences (practical, social, emotional, etc.) home in a different way. n addition to being old enough to join AARP (and maybe get some senior discounts), next year should be my first colonoscopy based on health care recommendations, not to mention the emotional significance of being a half century old. But things could be different, as all of that, the statistics leading to health care recommendations and the counting of birthdays, are not automatic, even if we take them for granted.
I could already be 50, as my birthday marked the start of my 50th year (as well as the completion of my 49th). Both of those designations are based on our system of counting using base 10. If we switch to base 12, I become 41 (or starting my 42nd year). Even better, I can be 31 using base 16. Of course, it can go the other way, too. Using base 8, I am 61, or 110,001 using base 2—but maybe we should just forget that one…
But if what gives me pause at 49 is the pending shift to my 50s (and the various consequences of that), I could simply avoid that emotional trap by simply being more rational (I shouldn’t hold my breath for that) or by switching from one base to another. So for now, I declare that I am 41, and in 11 more times around the sun when I approach 50 in base 12, I will just jump to base 16. Now that sounds like the fountain of youth.
Photo credit: Selena N. B. H. “Birthday candles” via Flickr (CC-BY-2.0)
A group of students in Ottawa have demanded the removal of a statue of Gandhi on the campus of Carleton University because he expressed “anti-black” ideas when he worked in South Africa. Others defend memorializing Gandhi because of his legacy of opposing British rule of India, promoting non-violent resistance, and inspiring other movements of civil disobedience, including the American civil rights movement. Within this debate, both sides generally concede the historical details. They disagree, however, about what those details signify, disagreements that center on present concerns, not specifically the past. Continue reading “Was Gandhi a Racist?”
Words matter. Which words we use to describe a person or a group can have a significant impact on the image that our description and analysis constructs. In the aftermath of the Parkland School shooting a few weeks ago, a Pennsylvania ceremony that involved the blessing of AR-15s drew considerable response in the traditional media (as in the screenshot above) and across social media. It is easy to see the ways that the narrative about the ceremony became a pawn within the renewed gun control debate, illustrating how narratives are more about the interests of narrators than the specifics of the event. But more than that point (which my colleagues have made before in posts on topics such as sex workers or charges of Satanism) is the significance of the names that different commentators used for this group and ceremony. Continue reading “Naming Things”
As Black History Month draws to a close, the question of dividing humanity according to race remains an active issue in contemporary discourse, as the arbitrary creation of racial differences (out of all the possible differences between people) tells us that race is not a natural construct. Some in the US decry the racial divisions that they associate with racial identifications and events like Black History Month. The National Review denounced such “tribalism” and “identity politics” in the days before Martin Luther King, Jr.’s, holiday last month. These assertions blame continual racial division on this tribalism within minority groups, but the broader history suggests that these racial identifications and community formations are a consequence of racism, a response to the discrimination and marginalization that racism generates, not the other way around. Continue reading “Racism Creates Race”
The modern Olympic Games have always had an internal tension between uniting the peoples of the world in one global competition and promoting national pride. The ideal of the Olympics can be seen in the shift between the opening ceremony’s parade of nations, with athletes entering according to the country they represent, to the closing ceremony, during which athletes enter as a single, united body. The local media emphasis, though, continually highlights the medal count by nation and the success of athletes on the nation’s team. The formation of the national team, though, raises questions about who counts as part of the nation and demonstrates the ways the national identification is something constructed, not just a natural occurrence.
In the 2018 Winter Olympics, the challenge to the nation-state is apparent in the joint Korean team, both in the opening ceremony and in the women’s hockey team. Despite significant geo-political tensions between the two Koreas (and perhaps because of those tensions), the leaders decided to emphasize a different notion of Korean nationality that ignores the two states on the peninsula and thus highlights the arbitrary, constructed nature of the contemporary nation-state. Yet, the contradictions extend further. The Korean women’s hockey team scored the first hockey goal ever by Korea in the Winter Olympics last Wednesday, but the woman who scored it is an American citizen. Randi Griffin grew up in North Carolina, attended Harvard (where she also played hockey), and has pursued a Ph.D. at Duke University. Because her mom emigrated from South Korea to the United States, the South Korean team invited her to play for South Korea, which then became the united Korean team. Perhaps this represents the Olympic spirit, but it also illustrates the complexity of maintaining a national identity despite the diversity and complicated associations of the citizens of any nation. Continue reading “Olympic-sized Imaginations”
“The winners write the history” is an easy way to highlight that those who have power are the ones who control how history is told. But this adage needs a bit more nuance, as sometimes those who lose end up on the winning side anyway. In the case of the American Civil War, the accounts that we tell in the United States too often legitimize the Confederacy. While some descriptions receive significant critique, such as Secretary Ben Carson describing slaves as “immigrants”, typical accounts are more subtle, hardly noticed by many. For example, narratives seldom refer to the actions of the Confederacy as treasonous, even though Andrew Johnson’s 1868 pardon given to those who fought for the Confederacy describes the rebellion as an act of treason. Continue reading “Who Won the Civil War?”
Emphasizing differences can generate ill-will and even violence, as we have seen (again) with the events in Charlottesville and the responses to it. But constructing differences is a central component of forming identifications and is not necessarily negative. The 1940’s US propaganda film Don’t Be a Sucker rejects discrimination against minorities in America and compares that position to Nazi ideology. While the film presents the creation of divisions as a problem, it also illustrates the positive side of division in a less direct fashion. If you haven’t seen it, it is worth viewing, particularly the first half of the film. Continue reading “Are Divisions a Problem?”
My department has a new website, with updated faculty photos. If you have known me for awhile, you might notice that my hair is a bit longer, now past my shoulders. By comparing photos of me as a faculty member, or even as a teenager, anyone can demonstrate that my hair is longer now than it has ever been in my life. That is a demonstrable fact about the past.
Of course, the length of my hair is not particularly interesting. As with most narratives (which is what histories present), the more intriguing issue is the explanation why. Why, at this point in my life, have I allowed my hair to grow? A friend who had not seen me for over a year commented on my hair last week, giving me the opportunity to create a narrative about my hair. My explanation was that I have not gotten my hair cut since becoming a full professor this past August. But, my own explanation is not necessarily complete. In fact, any of us tell stories, like our identifications, strategically. Perhaps (to create a narrative about my narrative), my response was a way to emphasize my recent promotion. The length of the hair was just the opportune time to insert that personal tidbit into the conversation, or perhaps that explanation was said in jest. Continue reading “Long-Haired History”