With all-American Fourth of July festivities like fireworks, frankfurters, and hamburgers, we continually construct our identification with an imagined community, as Benedict Anderson emphasized thirty years ago. Like the nation, the values that we associate with the United States, (e.g., democracy, equality, and liberty) are imagined constructs whose conceptions shift over time.
The United States is a nation of immigrants with the Statue of Liberty welcoming the “huddled masses” one of those frequently invoked traits. Beyond questions over the place of Native Americans in the nation of immigrants and contemporary debates over “immigration reform” and “border security,” the recent court case involving a yoga program in the Encinitas, California, public schools (which I have discussed previously here and here) illustrates the imagined nature of this national trait in a surprising way. Continue reading “All-American Fireworks, Hamburgers, Frankfurters and Yoga”
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”
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”
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”
I think it’s worth pausing for a moment to ask why the above photo (originally found here), recently used as the cover image on the Culture on the Edge facebook page, “works.” Given the theoretical goals of this research group (more on that under Identity), why this image of a young Tibetan Buddhist monk (or at least someone dressed up like one, of course) drinking so casually from a pop bottle. What do we assume it “says” and about whom? Continue reading “Kids Drink Pop, So What?”
In the same issue of The New York Review of Books that I cited elsewhere (the June 20, 2013 issue), there appears a review essay on two new books on the history of Christianity. Written by the Cambridge University historian, Eamon Duffy, and entitled “The Staying Power of Christianity,” it tackles Robert Wilken’s The First Thousand Years: A Global History of Christianity and John O’ Malley’s Trent: What Happened at the Council. For those interested in bringing more nuanced social theory to the study of religion, Duffy’s opening lines promise much: “If an anthropologist from the star system Sirius were to teleport to earth to conduct a field study of Christianity, where would she go?” What follows is a quick list of several different sites–e.g., a Greek monastery on Mount Athos, a papal mass in St. Peters, a Pentecostal snake-handling service, a Quaker meeting house, etc.–that makes plain that the notion of a homogenous thing called Christianity is hardly a given for many current scholars. “History is written backwards, hindsight is of its essence,” Duffy writes in concluding his introductory paragraph, “and every attempt to characterize any great and complex historical movement is an act of retrospective construction: what is left out of the story is just as significant as anything included.” Continue reading “The Other Shoe Drops”