On a 2015 trip to Florence and Rome (my first visit to both cities), I had the opportunity to take in some of the more popular sites, such as the Pitti Palace and the Roman Forum, along with several museums and basilicas that are as plentiful in those parts of Italy as Walmart and waffle houses are in the U.S. Both cities were flooded with tourists, which made popular attractions like Michelangelo’s David a challenge to see without advanced booking and marked virtually every experience as one that was shared with camera-totting strangers. At some of these sites, this meant being herded through an enclosed space by stern security guards, as I encountered at the Sistine Chapel:
Silence, silencio, no photos.
The sheer abundance of it all — from people to works of art to the rich and flavorful cuisine — was overwhelming at times, offset by more tangible realities on the ground, such as Nigerian merchants of black market leather purses and the many Indian migrants who traded in sunglasses, scarfs, and colorful tennis ball sized toys that would be tossed down on a wooden plank, splatter, and re-form in a matter of seconds … pick up and repeat. In Rome, unlike in Florence, they even made a noise — “whaaah” — that could be heard at uneven intervals on popular streets throughout the city. Continue reading “Trinkets from the Vatican Gift Shop”
“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 you what you study, what do you tell them?
When asked, I usually say I study the ways in which people talk about something called “religion.” (No, I don’t whip out the scare-quotes…) I frame it this way to shift the conversation away from “Oh, so you want to work in the church?” and (hopefully) to get them to consider what I’m doing when I make that move. Usually, my response prompts them to ask for an explanation. I tell them that my work examines the varying ways in which the category religion is defined and classified and how those definitions are linked to notions of national identity within the U.S. I’m interested in how different understandings of religion are employed, specifically with immigrant groups, in a way to standardize conceptions of religion, or put differently, as a way to Americanize marginalized immigrant groups in the U.S. So rather than studying religion, as one might commonly think, I study how the category of religion is implemented and adapted by scholars of religion and more systemic effects and consequences for both hegemonic understandings of religion and forced assimilation of immigrant groups.
While this is certainly a longer conversation than simplifying our work to “I study history,” I think it’s worthwhile to do. On the one hand, history is no less complicated of a discipline than religious studies, and on the other, our own attempt to set our field apart from more commonly accepted or understood areas of study not only reinforces the idea of religion being set apart and special — i.e., not intertwined with the social, political, etc. — , but also perpetuates the idea that religion is too complex to easily discuss. Thinking about religion through systems of classification and discourse instead of a stable thing that exists in the world, we can approach the study of religion rather differently. Of course, one cannot always get into such an in-depth discussion, but when time allows, it certainly makes for an interesting conversation and helps to get folks thinking about the category of religion in different ways. Continue reading “On the Spot with Andie Alexander”
The other day I was cruising around the web reading old New York Times pieces and came across one entitled “Does Religion Oppress Women.” As with many things on the web (e.g., the banana slicer for sale at amazom.com), the comments section is the best part. For example:
kaybee’s comment stood out for me because it nicely represents a commonplace strategy — a strategy at home within the academy no less than in comments on the web — of positing a pristine originary moment that, once expressed or shared, is only later corrupted and polluted. It’s a model not unlike the telephone game (problematically known as “Chinese whispers” earlier on), which judges the contemporary against the pure source, and one that we find in the U.S. supreme court (when a justices measure current behaviors by the standard of what the writers of the Constitution intended) as well as in the study of etymology itself (whose own etymology denotes studying the true meaning of a word). Continue reading “Why, When I was a Kid…”
Craig Martin and Russell McCutcheon recently co-edited an anthology on religious experience for Acumen Publishing of the UK–or better put, a collection of critical readings that takes the discourse on religious experience as its object of study, inasmuch as all scholars have to study are claims of experience, regardless the sort. And Leslie Dorrough Smith contributed the critical introductions to each reading.