If you’re watching the Netflix series Master of None (starring the comedian Aziz Ansari), or if you’re a scholar of religion on social media much, then you may know about season two’s episode entitled Religion. Continue reading “Everyday Theory”
One of my frustrations with some scholars is that they often take the tip of the iceberg for the whole thing, failing to see that there’s a lot of assumptions and debates below the surface of our claims — even seemingly mundane claims — that support the edifice that we usually see.
Lots of scholars of religion are focused these days on studying such things as implicit religion, the Nones, or almost any other so-called worldview that people might be said to work with or inhabit (e.g., many are hot on the trail of secularism). What I find interesting about all this is the way in which a professional identity is being recreated, by those who work in this field, in the face of twenty year’s worth of critiques of the category religion itself (pretty obviously the field’s primary organizing concept); for it seems that the more the term is criticized (as being a Latin-based signifier that was exported in the age of colonial contact, making it hardly the universal designator that it was once thought to be — see here for a good primer on this argument) the more data these scholars seem to have to study. Consider the so-called Nones — those who answer a few questions on a survey, about belief in God or attendance at church, and who are now thought by many to comprise a cohesive social, political force: scholars of religion are intent on studying them despite their adamant denial that they’re religious. What’s curious is that while many such scholars criticize those of peers who fail to take the insider’s viewpoint seriously, as they might say, yet here, in the case of the Nones, people’s refusal to identify as religious is hardly a barrier to eager scholars of religion. Continue reading “The Sun Never Sets on the Study of Religion”
Without arriving on the scene with the work of a social theorist like Emile Durkheim in our back pockets, I’m not sure what we would make of the French parliament joining together yesterday to sing their national anthem in the wake of Friday night’s bloody Paris attacks. Continue reading “Taking Theory for Granted”
Debates over religion and science have long bothered me and the problems could not be any better illustrated than this recent Tweet. Continue reading “Green Means Go?”
Did you see this recent article at slate.com? I think it’s fascinating — why? Well, not because of the proverbial tribe that’s been found in deepest, darkest wherever, but because of the manner in which the article itself so nicely brings to light the (likely inevitable) problems associated with coming to know anything about the world around us. For in a piece on a group of people who apparently have no numbers in their language system (or at least an inability to think of quantities larger than a few) we see a whole bunch of numbers used by the article’s author to itemize big facts. There’s around 700 of these people, we’re told; we first learned about them in 2007, in a magazine article that was — count ’em! — 12,000 words in length.
My point? Unless we privilege our language system as if it is in sync with reality itself — as happens so often, when we start talking about facts — one can’t help but see this story as a moment when two no less local systems bump into each other (something I’m thinking from my position within one of them, of course — how crazy is that?). For our ability to “think itemized quantity” is so self-evident to us that we’re perplexed by how they get along without it — the “it” here is taken as a fact of nature and not some quirky acquisition that we happen to have, of course. That is, why isn’t the article on how peculiar it is that other language systems even have numbers?
Of course we have no choice but to use local assumptions and concepts and curiosities in coming to know those we take to be our others but we too often make the mistake of failing to see these assumptions and concepts and curiosities as our tools. Instead, we (especially if we happen to be in dominant groups) speak loudly and slowly and say such things as “How do you say ‘religion’ in your language?” — as if the fact that we happen to divide up and name the world in this or that way necessarily has some corresponding dance partner in all human systems.
Whether hubris or laziness accounts for this, it’s worth mulling over that a change in attitude toward owning our assumptions and concepts and curiosities might be the first step in doing any sort of interesting work on this thing we’re calling identification.
I was watching a rerun of a show on television the other night, about emotions in animals, when one of the scientists interviewed talked about how a variety of solitary observations can build up to a considerable body of observational data — “the plural of anecdote is data” he said. It’s a line, I later realized, that has been attributed to, among others, Raymond Wolfinger, a retired political scientist professor at Berkeley (see more here). Continue reading “What’s the Point?”
When I was a doctoral student, sometime in the late 1980s, I recall Will Oxtoby (d. 2003)–then a professor at the University of Toronto, member of my doctoral supervisory committee and, a few years later, editor of a very popular two volume world religions textbook–saying that theory was like a snowblower (using a suitably northern analogy to make his point); “it helps you to move things around,” he said. Continue reading “Our Primary Expertise”
During 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.)