There’s been a fair bit of news stories not just about what went on in Egypt the other day but, more specifically, about the U.S. reaction to what went on in Egypt the other day. With around $1.5 billion in annual U.S. foreign aide on the line (second only to its aide to Israel), the reaction is curiously (or predictably? — now that’s a good question!) focused, at least for the time being, on what to classify — and thereby how to understand and react to — what just happened. Sure, an Egyptian general stepped in front of a camera, the duly elected (though now widely unpopular) President was deposed and detained, a number of his party’s senior leadership were also detained, the Constitution was suspended, and military officers swore in its own pick as interim President.
Some scholars of religion talk as if cultural stuff—icons, myths, rituals, practices, ideologies, discourses, etc.—allows practitioners to “express” themselves, their religious beliefs, or simply their “religion.” Other scholars talk as if the use of this cultural stuff has the effect of “constituting” (perhaps by “performing”) themselves, their religious beliefs, or their identity. Continue reading “Religious “Expression”?”
In preparation for the first meeting of Culture on the Edge, at the University of Alabama, the group looked at some resources that purport to study identity in a more dynamic, theoretically-engaged way–e.g., works devoted to studies of diaspora, hybridity, syncretism, etc.–in hopes of finding models for how to study the production and movement of identity but without (unintentionally, perhaps) reproducing the very thing one means to study. Continue reading “Blurred Boundaries”