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”
This semester I’m teaching a course on the uses of anachronism in the study of the ancient Greek world, one such anachronism being the concept of religion itself (for it is hardly a local term in the ancient Greek world). Last week, just before class, I happened to stumble across an article that made the rounds on Facebook entitled “Mysterious Chimpanzee Behavior May be Evidence of ‘Sacred’ Rituals.” The title of the article was enough to catch my attention: “mysterious” along with “sacred rituals”? Definitely this was something that I could share with my students. Continue reading “Making Meaning”
For a new Culture on the Edge series “You Are What You Read” we’re asking each member to answer a series of questions about books—either academic or non-academic—that have been important or influential on us.
1. Name a book you read early on that shaped the trajectory of your career.
I’d have to say that is was The Sacred and the Profane by Mircea Eliade—in fact, I have my old 1959 Harcourt Brace & World softcover edition in front of me as I write this. I think I’ve written briefly on this somewhere before, but it was the book that was suggested to me by Neil McMullin, at the University of Toronto, and the person who became my doctoral supervisor, as a book I should go look at to see if I could make the case I wanted to make in what was then emerging as my dissertation topic. “Coz if you can’t make it there…,” I recall him saying, perhaps in some vague reference to Sinatra’s “New York, New York.” For by that point in my graduate studies I had moved from an early interest in the philosophy of religion (yes, I was taking courses on Kant’s first critique, Aristotle’s Metaphysics, courses on a several of Plato’s dialogues, etc.) to an interest not in religion but in how it was studied. It took me some time to eventually move on to being interested in the implications of using the category, however it was defined, so back then my interest was in the problems associated with defining it by reference to some special status held by the objects or sentiments so named. Like all of us, I eventually became so focused on that project, as it developed and then as it was rewritten and published as my first book, that it is difficult now to remember what I thought my project was back then—back in 1990 when I bought this edition in a used bookstore (or so my inscription in the front of the book tells me today); but in the marginalia I find in that book—such as my “Why?” scribbled beside his claim that “Religious man thirsts for the real” (p. 80) or “essence of religion,” circled with “Eliade” written beside it in the book’s concluding sentence:
The former seek to understand the essence of religion, the latter to discover and communicate its history.
—I see traces of an earlier self working out an idea, applied first to that specific book, that went in directions that writer surely couldn’t have imagined. But it‘s kind of fun now to page through it and see, beside Eliade’s claim that “The cosmic structure of these objects is obvious,” that younger hand having written: “nothing, when it comes to symbolism, is obvious!”
Perhaps you’ve caught the news about a recent Supreme court decision in the U.S. in which (by a slim, but sufficient, 5-4 majority) local town meetings that begin with prayer were held to be constitutional — so long as religions were not actively excluded from the opportunity. The majority (read the decision, and various commentaries, for yourself here, linked under “Opinion”) concluded:
All that the Court does today is to allow a town to follow a practice that we have previously held is permissible for Congress and state legislatures.
Continue reading “WWDS?”
I found an image, not long ago, while hunting around for something new for Facebook, in which three silhouettes gestured the proverbial “three wise monkeys” poses, with the words “the sacred and the profane” written across it. Mulling it over, it seemed to be a rather useful way into the problem of how those technical terms are used by scholars of religion. Continue reading “Here? No Evil”
Read Part 1 of Russell McCutcheon‘s recent blog post on his new book, co-authored with William Arnal. Part 2 of the blog post appears here.
“Sacred” is an adjective; “the Sacred” is a noun. In The Ideology of Religious Studies, Tim Fitzgerald discusses the adjectival use:
If by ‘sacred’ we mean those things, ideas, places, people, stories, procedures and principles that empirical groups of people value, deem to be constitutive of their collective identity, or will defend to the death, then it seems likely that we have a relatively meaningful crosscultural concept. (19) Continue reading ““Sacred” and “the Sacred”: False Cognates”
Russell McCutcheon, along with his co-author William Arnal, just published a collection of essays entitled The Sacred is the Profane: The Political Nature of “Religion” with Oxford University Press. The book presses forward the thesis that the category “religion” is one of our own group’s ways of classifying, sorting, and thereby understanding the world around us rather than, as is most often thought, being a natural and thus permanent feature of that world.