Teaching “Just the Facts”

An image of Andie Alexander and the quote

In the course I’m TAing for (a Masters level American Religious History course), I was given the opportunity to give a class lecture. The professor wanted me to bring my own work and knowledge, given that the lecture material was related to my own area of study (Catholic immigration and nationalism in the US). While I have had the opportunity to lecture in the past (and design my own portion of the syllabus to then teach), this was the first time I taught material chosen by someone else.  Continue reading “Teaching “Just the Facts””

An Apology for Etymology

The definition of religionI was asked a question at a recent presentation I did up at the University of Chicago, concerning why the etymology of technical terms is a focus in an intro book that I wrote (and which I use in my own 100-level classes). Given my persistent critique of quests for origins it seems odd, or so the question might go, to focus on the origins of words, no?

etymology (n.)
late 14c., ethimolegia “facts of the origin and development of a word,” from Old French etimologie, ethimologie (14c., Modern French étymologie), from Latin etymologia, from Greek etymologia “analysis of a word to find its true origin”

Good point. Why do I talk about etymologies in that book? Continue reading “An Apology for Etymology”

Opening Gambit

A black and white photo of two older men playing chess in a parkAnother semester is drawing to an end and, as a result, I’ve been having some meetings with students who wish to go over the course material so that they can better prepare for the final. Not long ago a student came by and, as the meeting was starting, I asked a question that I often pose to students who stop by to talk, those who might be having some difficulties in the course.

So I say:

What did you think of the course?

Continue reading “Opening Gambit”

Differentiating Fields

bird wing types

S. Brent Plate’s recent post at Religion Dispatches suggests that when it comes to religious studies, scholars are, in a sense, both insiders and outsiders at the same time. He comes to this conclusion through a comparison of the field of art to the field of religious studies. Iconoclasm in art, he suggests, is actually its own sort of iconification (my horrible word, not his). Artist Ai Weiwei, for instance, photographed himself destroying ancient Chinese artifacts. According to Plate, “iconoclasm is itself an iconic act. One image replaces another. Ai was careful to have his iconoclastic act documented, skillfully shot on camera and reproduced for many to see.” Recently another artist publicly smashed some of Ai’s art in an art gallery, where the act appeared to be partly protest and partly performance art. Iconoclasm is yet again a new iconification. Outsiders who are critical of the tradition are at the same time insiders, extending the tradition in new ways. Plate concludes that, “Tradition is itself a series of creative and destructive acts, stability and instability; the icons are the tradition as much as the images of iconoclasm. Nothing stays the same.” Continue reading “Differentiating Fields”

Culture on the Edge Podcast

relstproj2During its working session in Chicago, in November 2012, the members of Culture on the Edge (pictured below) took some time to record a conversation on identity creation and its study, for The Religious Studies Project (RSP)–a series of podcasts created and maintained by UK grad students that is devoted to the work of scholars of religion from around the world.

Click here to listen to our conversation.

Apart from thanking RSP’s Christopher Cotter and David Robertson for their interest in our work, we would like to thank Andie Alexander, then a student in the Department of Religious Studies at the University of Alabama, for assisting with the technology, and also thank the Department for supporting the group.)

groupedge2