On Monday October 28, Liz Kineke delivered a talk that discussed her overall work in the news and journalism industry with an emphasis on how “Religion is Always in the Room.” During her presentation, she went over her origin story and how she got involved in reporting on religion and what she has learned. She mentioned that she learned that religion is not about what people believe, it is about what they do and how they act, which ties directly into my REL031: Introducing Hinduism class’ overarching theme of analyzing the behaviors of Hindus and understanding how Hindus use and react to their texts.
After going over the start to her career, Kineke got into some of the more prevalent topics in her work, namely religion and politics. Kineke made sure to emphasize that in the case of politics, religion is always in the room, and that it’s impossible to have one without the other. She led with the point that although religion is deeply embedded in our culture, and is our first and most important freedom, our country lacks religious literacy. She said that four years ago religion was a white noise hum, but today it is a blaring siren, linking that fact to the idea that our country’s religious illiteracy results in violence and “micro-aggressions” towards religious minorities and an increase in white supremacy. Kineke’s allusion of the white supremacy linked with Trump’s administration relates directly to our class on Thursday where we discussed the Hindu nationalism that is associated with Ram and the Ramayana. Trump’s political views have led to an uprising in White Nationalism in the country, inspiring the narrative that white Christianity is the religion of this country, and that religious minorities are dangerous, specifically that Muslims are terrorists. In South Asia, many Hindus have used the Ramayana and Ram’s leadership as the “rightful” leader of India to jump to similar conclusions about Muslims, leading to violence and discrimination.
Kineke showed us a piece she did calledFaith on the Frontlinesabout the riots in Charlottesville, Virginia, through the eyes of the clergy. The clergy pointed out that the white nationalist groups gathering in Charlottesville preach ideas that add to the oppression of minority religions in addition to supporting radical right-wing Conservative principles. By narrating the story through the perspectives of religious leaders, Kineke drove home the point that it is impossible to separate religion from politics, and that many of these acts of terrorism are attacks on religious minorities and a violation of our First Amendment rights. The footage she showed of the Charlottesville rally was similar in effect to the pictures we saw in class of mobs tearing down the Babri Masjid with their bare hands and then posing in front of the burning ruins with their hands in fists and large smiles on their faces. The destruction of a mosque in the name of Ram supports Hindu nationalism and claims to draw evidence directly from sacred Hindu texts, specifically Ayodhya being the birthplace of Ram as described in the Ramayana. How can the violation of someone’s sacred space be validated in the name of the most Dharmic man in all of India? How can it be allowed for the president of the United States to inspire acts of white supremacy? To adequately analyze either of these acts of terrorism, an understanding on religious beliefs and prejudices must be understood. “Jai Shri Ram” is just as much a political chant as it is a religious chant, and saluting Hitler or dressing as Klansman is just as much a religious act as it is a political act.
I liked that in her presentation Kineke emphasized the importance of education in the improvement of our country’s religious literacy and how although it may not solve all the problems in our country, it will help educate the public on how their actions can be discriminatory or ignorant. We discuss this a lot in REL031, specifically in the context of how we have to be aware of how white people colonized and invaded India and invalidated a lot of the culture that already existed there and how our point of view effects how we learn about Hinduism. Recently, in the Halloween season, we have been talking about how often Hindu practices and gods get disrespected because people don’t know how offensive it can be to dress up as someone else’s god or hang a poster of a Hindu god up on their wall. The more we learn about Hinduism, the more discrimination and offensive acts we can erase from our daily lives.
Kineke drew my attention to the way in which religion is around us all the time, and the more we know about it, the more prepared we can be to address religious acts of violence and political ignorance.
On September 26th, Dr.Simran Jeet Singh joined us at UVM to discuss religious literacy. Dr. Singh’s talk entitled “Turbans, Beards, and Hate: How Experiencing Racism Made Me a Scholar Activist” was enriched with deeply personal experiences of racial profiling, institutional racism, and sprinkles of dad humor.
As a Sikh, activism was brought into Dr. Singh’s life at a young age. After experiencing racist remarks as an elementary school student in southern Texas, his parents –who were immigrants from India- had decided to do a workshop with fellow parents at the school. They brought homemade food and discussed their cultural background, which was obviously a lot different than his white classmates.
He states that for his parents this workshop wasn’t about education, but survival. This is where Dr. Singh’s thesis, which he stated multiple times throughout his talk comes into play, “For people on the margins, religious literacy is a matter of survival.” Dr. Singh emphasized how you cannot always control how people treat you, but you can control how you respond to they way you are treated.
After 9/11, Dr. Singh and his family had faced a new reality. Because they wore turbans, they were hyper visible to the rest of the world, but yet as Sikh’s, they were completely unseen. After continuous racial profiling after 9/11, Dr. Singh states that, “it didn’t matter how they saw themselves, but how other people saw them.” Sikhism is the 5th largest religion, but most Americans cannot recognize what Sikhism is, or what the people who practice it look like. With the lack of proper understanding of religious literacy in America, a lot of harm can be done, whether it is intentional or not.
To Dr. Singh, activism is all about the power of community. Upon my reflection of this, a religious literacy activist has a commitment to social justice through both the study of religion in academic settings, while maintaining moral responsibility for said religious communities.
So, why is religious literacy important? It gives us the opportunity to change people’s perspectives, which for some, is an incredibly meaningful experience to have.
As a student currently studying religion, religious literacy, awareness, and advocacy work is really important to me. At the same time, it is important to note that intellectual interest in religious literacy, especially for a white university student like me, is a position of privilege that marginalized people may not have or even have the option to have.
When I think about my position, I question how I can return my privilege in a way that is both helpful and respectful, while at the same time not overstepping any boundaries. As religious literacy advocates, we need to create a community that demonstrates activism and raises the voices of marginalized people and their beliefs.
481 always has such a calming, supportive, and knowledgeable atmosphere and it has never ceased to inspire me as both a student and a critical thinker. The passion for knowledge and care for students is always palpable within the religion department building and I have always really appreciated that.
juliet duncan ’19
Why did you major in Religion?
I decided to major in religion after taking a course on Religion in Film and Television taught by Professor Andrus. I loved both sides of the course so much and it reminded me of the interest I had always hard towards those topics. I decided to continue taking film and religion courses afterwards and when it came time to choose a major I committed to both!
Where do you imagine yourself in 10 years?
I see myself working in television production in some form, utilizing the skills I gained as a religion major to adopt and critique different perspectives and be more thoughtful in the ways we both create and consume different narratives.
Imagine a first-year student has asked your advice about REL courses. What’s the one she shouldn’t dream about missing? Why?
I would say that a first- year student should make sure not to miss one of Professor Andrus’ Religion in Film and TV/Pop Culture classes because it relates more to your everyday life and allows you to see religious inspiration and thought in the secular world. It is a great introduction to religious studies for those that are not particularly religious or do not think they would be interested in it because it teaches you about the religious perspective while applying it to mundane/everyday actions/behaviors that you either don’t put much thought into or feel a strong connection to. It also demonstrates the power of storytelling across different medium and how those powers are mirrored in (or arguably stem from) religious tradition.
If you could write any book, what would it be?
If I were to write a book it would most likely be related to the social roles and influences of television in our everyday lives. Specifically, I would analyze the life expectations TV shows create for us as well as what we seek out in allowing a storytelling medium to become so intimately enmeshed in our lives.
Any fond memories of 481 Main Street you want to share?
My fondest memories at 481 Main all revolve around the professors there and the religion department in general. 481 always has such a calming, supportive, and knowledgeable atmosphere and it has never ceased to inspire me as both a student and a critical thinker. The passion for knowledge and care for students is always palpable within the religion department building and I have always really appreciated that.
On a campus consisting of massive, towering, and overwhelming structures with floor to ceiling windows and hyper-modern architecture, the Religion House has acted as a sanctum for me, precisely because it is just that, a house- a home.
quinn cosentino ’19
Why did you major in Religion?
My reasoning for choosing the major is a bit embarrassing, to be honest. When I was in high school, I was somewhat obsessed with the History Channel(or Pseudo-History Channel) show, Ancient Aliens.The show stoked a fascination in me for learning about diverse religious traditions and the cultural contexts that accompanied them. The show always lost me, though, at “it was aliens!” It was this fascination (minus the radical theory) that brought me to the Religion department my first semester, freshman year. What the Religion program offered me, however, was far more thought provoking than “fascination” and that is the reason I remained a Religion major. Passions I never knew I had, such as investigating gender and race theory, were fostered through this program and it has made me the complex thinker I am today.
Where do you imagine yourself in 10 years?
In ten years, I picture myself as a museum curator, working on projects that relate to gender theory and racialization. More specifically, I hope that I will hold a position that relates to colonialism and sainthood and saints in America. This has been the focus of the major research project I conducted in the Religion Department and it will undoubtedly follow me into my graduate program, and (with any luck) into my career. On a more personal note, I will be able to afford a dog and a mortgage.
Imagine a first-year student has asked your advice about REL courses. What’s the one she shouldn’t dream about missing? Why?
Prior to Fall Semester, 2018, I would have said the most valuable class for me was “REL 224: Seeing the Sacred” which is about the role of visuality and visionary experience in the Christian tradition prior to the Early Modern period. That class was the most valuable for me, personally, and I want to plug it here because it is incredibly engaging (and Anne Clark is, of course, amazing). In the Fall of 2018, however, I entered into Ilyse Morgenstein-Fuerst’s “REL 297: Religion and Empire.” This class explored in incredible depth how gender, race, religion and science (to name a few) functioned to advance Empire from early colonialist efforts to today. I firmly believe this class changed the way I engage with the world on a professional and personal level. I believe every human being (let alone every religion student) should be required to take this course.
If you could write any book, what would it be?
I would definitely write a book about colonial saints and the role of sainthood in America as I mentioned earlier. I’ve also been very interested in the gender relations and expectations of Medieval and Early Modern Christianity. More specifically, I would write a book about medieval witch trials. I’ve had an informal goal for the past few years to write creatively and I’d like to write a book that’s less academic.
Any fond memories of 481 Main Street you want to share?
I don’t have any specific memories of 481 Main, but the building has played a significant role in my collegiate life. On a campus consisting of massive, towering, and overwhelming structures with floor to ceiling windows and hyper-modern architecture, the Religion House has acted as a sanctum for me, precisely because it is just that, a house- a home. I love it because, like me, it exists on the margins of the status quo (as does the religion major itself on a science-oriented campus). When I look back and reflect on my time as an undergraduate, I don’t think I’ll remember UVM; I’ll remember 481 Main Street and the countless amazing experiences I had there.
As in years past, the 2019 Student Research Conference has quite a showing of Religion majors and minors! Students will give traditional conference papers, poster presentations, and a creative presentation that utilizes sound. Topics engage notions of idigeniety, imperialism, nationalism, sustainability, gender, race/racialization, sound, capitalism and tourism.
The Student Research Conference has a 12 year history at UVM and continues to grow in its scope, format, and impact. It is an all day event on Wednesday April 17 in the Davis center. We are really proud of our seven scheduled presenters. Join us if you can!
ABSTRACT: I was born in Vermont but I’m not a “Vermonter”. What is this statement based upon? and why do we have it? and what work is it doing knowingly or not? I attempt to trace the ideological process behind this identity claim—one that carries significant capital in terms of marketing and brand building but is also reflective of an American rural ideal that is racially and ethnically crafted and inherently gendered and nationalistic. I question why this identity is so celebrated and powerful in an effort to think about how imperialism and empire operate ideologically and economically. While Vermont appears to be a thriving “sustainable” agricultural state, it is structured to take for granted the patterns of marginalization and power that were inherent in the shaping of the identity. If we take for granted these markers of identity without critically assessing them, we will continue reiterating the hegemonic colonial metanarratives that are not “sustainable”, but are, as we know, harmful socially, environmentally, and economically.
ABSTRACT: The question of historical agency and sovereignty is one that cannot be easily answered, as history is dictated by agents of imperialism rather than their subjects; such is the case of the Abenaki, or Alnôbak. The Abenaki, as explained by Frederick Matthew Wiseman, are “the descendants of people who lived in Vermont, New Hampshire, and Western Maine ‘since time immemorial,’ as they said in 1766” (9). Despite their long history, spanning thousands of years in Northern America, Wiseman says that many White-Anglo settlers throughout Maine, Vermont, and New Hampshire assumed until the early twentieth century that the Abenaki had left, essentially exiled from—and Othered in—their own land. He specifically notes that “Anglo historians seem to lack research interest or tools to discover much about the Alnôbak of this time, so their lore is lacking” (118). This lack of interest in the native inhabitants of a since colonized land is not surprising, as acknowledging the original and sustained presence of a sovereign Native people could prove problematic for modern American government and legislation. Through this project, I will elucidate how the distinct yet deeply intertwined influences of race, religion, and science affected the Alnôbak and their interactions with Anglo-settlers, with an aim to understand how the Alnôbak express their agency in a colonized space.
ABSTRACT: Beyond simply a category of explanation, religion is a category of contestation. Despite the instability of the category of religion, governments worldwide participate in signifying what does and does not count in their laws and legal systems. The systems of law in France provide no exception. French laws reflect a desire to differentiate church and state, or laïcité. However, beneath the surface, particular institutions remain privileged. France is a country that claims secularity, yet within that secularity lies an institutional understanding of what religions are and what that means for the law. Legal systems in France are saturated with Catholic undertones, and laws regarding religion disproportionately affect minority religious communities under the masquerade of neutrality. Thus reflecting anxieties emerging from the encroaching “other” which are obscured by labels such as ‘Islamophobia.’ In this project, I examine legal efforts to differentiate religion and non-religion with a focus on recent court cases around school lunches and the rights of religious minorities.
ABSTRACT: Kagbeni, Nepal is a town which sits at a series of overlapping crossroads. With the restricted region of Upper Mustang to the north, and a popular pilgrimage site to the east, the town is constantly being shaped by globalization, religious and cultural identities, and tourism. I explore each of these forces in turn, centering my analysis around the mode of sound. This project combines anthropological methods of participant observation with theories from sound and religious studies in order to present a new way of understanding the forces shaping Kagbeni. How does sound claim space, and how does it reshape the communities who live in Kagbeni? In order to better answer these questions, I have curated a series of sound compositions to accompany this project. Each composition focuses on a theme: politics, religion, and tourism. Taken as a series, along with a written analysis of daily life in Kagbeni, these sound compositions draw attention to the ways that outsiders perceive the Loba community who lives there, and how these perceptions impact the lives of the Loba in turn.
ABSTRACT: In October, 2012, the Catholic Church canonized Kateri Tekakwitha, an Iroquois convert to Christianity who lived in the 17th Century in modern day New York and Quebec. The actual story of Kateri, colonial sainthood, and the missions of the French Jesuits, however, is one that illuminates a discursive warfare whereby Jesuit missionaries used sainthood to assert gender roles that they relegated to distinct racial groups. These gender roles perpetuated a traditional medieval discourse that justified imperial invasion. The martyrdom hagiographies and Jesuit Travelogues I investigated expose this discursive operation. Martyrs were portrayed as physically effeminate to highlight the brutality of the Iroquois as well as spiritually heroic and masculine to justify their control of the North American landscape (which was a feminine force that needed male protection). Other hagiographies operated to endow the Jesuits with a sense of collective identity with Old World Catholicism. This set them apart from and above their native neighbors who, in hagiographies, were often treated as objects to accentuate the white saint’s holiness, either as villains to overcome or as lost souls to convert.
Through motifs of martyrdom, Catholic collective identity and gendered landscape, the Jesuits created a mythic narrative that enforced a racialized state, glorifying white Christian identity and vilifying native identity. While this rhetoric created a nearly infallible conception of race (then and now), the Jesuits were challenged by the category of native saint. Native saints abandoned their indigeneity, but were still not considered to be on the same tier of perfection as European saints because of their inherent racial otherness. My project locates the discursive machinations behind the creation and maintenance of that racial otherness and, through investigating native sainthood, exposes the ultimate fallacy of race as an absolute, heterogeneous category.
ABSTRACT: Medieval manuscripts concerning the daily lives and miraculous experiences of living saints contain a great deal of information on how devout Catholics interpreted and understood religious practice and bodily suffering. These manuscripts were written by either the saints themselves, or a scribe and confessor of the saint. In this presentation I examine one such manuscript, Thomas of Cantimpré’s vita of Lutgard of Aywières, in order to understand how medieval fasting practices and conceptions of the body contributed to ideals of female piety in medieval England. In particular, I utilize feminist theories on medieval texts to explore how male scribes writing about female saints contributed to these ideals and thus reinforced gender norms within the catholic church. Based on the emphasis in these texts on Lutgard and other female saints taking on the role of Christ’s virgin bride, I argue that the emphasis placed on female bodily suffering depicted in these texts reflect a societal desire for a more passive female subject. My investigation of this case sheds light on how religious texts attempt to structure religious and social behavioral norms within a society as a whole.
ABSTRACT: The area that is now deemed as the state of Israel has a complex colonial history. From the Ottoman Empire to the British Empire, this region has always been occupied by a form of colonial power. Indigenous Bedouin people inhabited this region before and alongside these empires, and since Ottoman times have been treated as an internal colony of each empire. With this massively influential history, it should come as no surprise that Israel itself has now become a colonial state. In an exertion of its colonial might, Israel has maintained the internal colony status of indigenous Bedouin people through the decimation and claiming of their spaces.Through processes of imposing racialized, religious categories on Bedouins, the Israeli government defines them as people who are outside of the “normal” body politic, stripping them of rights and humanity. This dehumanization allows Israel to justify its claim to Bedouin spaces. In claiming Israeli authority over these spaces, the government subsequently redefines them as Jewish. The Israeli government imposes a strict definition of white Jewishness to place, completely undermining Bedouin cultures and lifestyles that are deeply tied to land they have inhabited for thousands of years.
Looking across at the Mihintale Buddha. All photos taken by the author.
“So, the other tour guide was wrong, then?” one of our students asked from the back of the group. The branches of an enormous Bodhi tree stretched above us, the fence around it decorated with strings of Buddhist flags. Located in Anuradhapura, the tree is said to be one of the oldest in the world. It was the first Bodhi tree in Sri Lanka, planted using a branch from the tree in present-day India under which the Buddha reached enlightenment. The colors of the flags woven through the fences and branches were the subject of our discussion.
Our guide had just finished explaining the significance of the flag. Each color represented a different quality of the Buddha, he told the class. In his description, yellow was for the Buddha’s robes, orange for skin, and white for purity. The day before, a different tour guide in Polonnaruwa told us that the colors signified body parts of the Buddha. There, it was blue for eyes, orange for gums, white for teeth and bones, and red for blood. These colors come together in a final stripe to represent the Buddha’s multicolored aura.
Both men had authority as Sri Lankans and as official tour guides, yet the answers they provided conveyed the complications of searching for a single, “true” Sri Lankan reality.
Questions about the colors of monks’ robes elicited similarly mixed responses. One man in a small village near Kandy told us the differences in color is due to a monk’s status, with the head monk in the village wearing maroon while lower-status monks were orange. Days later beneath the Bodhi tree in Anuradhapura, the class was told that monks are just given whatever robes are available, and that the colors do not mean anything beyond what resources are offered. His answer also implied that some colors were more expensive to produce than others.
Taken aback by the contrast in the multitudes of answers from guides and locals we had talked to, some students immediately sought to find and label one answer as the “correct” one. They were asking questions which should have simple, concrete answers. Or so it seemed. This assumption is ultimately what led to the comment that one of the other guides had given us incorrect information the day before.
Later in the evening, after leaving the Bodhi tree behind, we clambered back onto our bus in order to drive to Mihintale. About a half hour’s drive from Anuradhapura, Mihintale is known as the site where Buddhism first came to Sri Lanka.
We were met in the parking lot by a monk who would be our tour guide, and would later be referred to as “everyone’s favorite.” He told us he was a “liberal, open minded” monk, and that he would answer any and all questions candidly.
The students immediately took to his openness, asking questions about the history of Mihintale, his own path as a monk, and the workings of the monastery. As our conversation continued over tea, he challenged some of the assumptions that students brought with them, especially about how and why people become monks. In our guide’s case, he had asked his mother to allow him to join the monastic community when he was 12 years old, going against his family’s wishes.
From the beginning, one of the goals of the UVM travel study course “Travel Writing in Sri Lanka” was to convey the various realities of this South Asian country and its people. In a country that has been involved in a 30-year civil conflict which ended barely a decade ago, it is especially important to acknowledge the differing experiences and stories of people living there. In addition, this context asks us to question why we hear certain kinds of answers, and maybe don’t hear others. Which histories are promoted, and which are pushed to the side as less valid – less “Sri Lankan”?
Over the course of our two weeks in Sri Lanka, this theme of stories and capital “T” Truth kept coming up. This culminated at the International Buddhist Museum in Kandy. As the Teaching Assistant for the travel writing class, I welcomed the opportunity to explore the museum by myself for an hour or so, while our class was observing and writing about the Temple of the Tooth complex across the street. As a religion major, I was intrigued by what information would be offered in the museum, and how it would connect to classes I have taken back in Vermont.
The first four rooms of the museum are all designed to explain the history of Buddhism in Sri Lanka, and the significance of various sites around the country. After traveling through this detailed description of Sri Lankan Buddhism, the visitor is expelled into the main hall, from which you can continue through the ground floor through rooms with artifacts from India, Nepal, Bhutan, Bangladesh, Afghanistan, and Pakistan. Or, you can walk up the central staircase to rooms on Thailand, Vietnam, Myanmar, Indonesia, Laos, Cambodia, Malaysia, China, Tibet, Japan, and Korea. This format of the museum in some ways mirrors the spread of Buddhism, and is accompanied by maps showing exactly how the different forms travelled across the continent. What was most interesting to me about this museum was the message conveyed about Buddhism which worked to give further authority to Buddhism in Sri Lanka specifically.
Take, for example, the single room containing objects from Nepal. Of the 15 or so pictures and items on display, the majority were from Lumbini, the birthplace of the Buddha. The introductory panel to the room stated that Theravada monks in Nepal are the most respected, although they consist of a much smaller population than the Tibetan or “Lamaist” monks. The only artefacts related to forms of Buddhism found in the Himalayas were a picture of Swayambhunath stupa and a model of Boudhanath stupa, both of which are in the Kathmandu valley. This dynamic stuck out to me because Theravada Buddhism is what exists in Sri Lanka, and is highlighted in the museum as being most important Nepal, even though it is the minority of Buddhists there. Thus, the museum seemed to be primarily an exercise of nationalism, even as it taught visitors about Buddhism throughout the world.
Museums are spaces which are widely assumed to be secular, objective, and authoritative – or close to it. The International Buddhist Museum calls each of these qualities into question. Walking its halls, I once again found myself questioning how and why certain Sri Lankan realities become more legitimate or popularized than others. Sri Lankan organizations often promote a unified national identity, yet little attention is given to the minority Tamil population that is predominantly Hindu. It has become a recurring discourse of “oh, and also…” which can be seen everywhere from the nation’s constitution (in reference to language and religion) to the conversations of people on the street. Yet in reality there is no single “Sri Lankan” way of life. This was made clear to our class again and again, with every contradicting explanation and every person we met.
Looking back, Mihintale was a turning point at which many students began to realize that they would never find the one capital-t True answer to their questions, and that a more interesting project is to look at the nature of the conflicting responses. Perhaps it was the openness of our favorite Monk-tour guide that allowed them to begin to shed their obsession with objectivity and their grip on Western frames of thinking. Perhaps it was the beauty of the dagobas and mountains at sundown. Either way, we left Mihintale with our energy refocused towards seeking out and accepting difference and small “t” contextual truths.
Professor Brennan is excited to offer a new course that will bring Rel@UVM students into conversation with the curators at the UVM Fleming Museum! With the museum scheduled to renovate its Africa and Ancient Egypt Gallery over the next two years, students in this seminar will have an opportunity to help research some of the objects in the museum’s collection and to provide input into how the museum might organize the display of objects in the gallery.
COURSE DESCRIPTION: This seminar will examine African indigenous religions from the perspective of material culture in order to understand how the colonial encounter between Africans and Europeans impacted the creation, use, interpretation, and display of religious objects. At the same time, we will investigate how African religious objects have been displayed and interpreted in Euro-American museums. In doing so we will explore how African religious objects were transformed into “art” as well as the ways in which the value and authenticity of such objects are determined by different participants, including practitioners, scholars, museum professionals, and museum visitors. We will draw on a variety of media—including hands-on workshops with objects from the Fleming Museum’s collection—in order to consider the impact and interpretive work that the display of African religious objects has on the viewer in the Western museum.
We are excited to offer this new course on Religious Literacy, taught by Professor Trainor. Whether you want to better understand the role of religion in current events, or you want to dive deeper into debates such as the relationships between religion and science or religion and law that are central to how we understand life today, this is the course for you. You will also be asked to consider how the study of religion might help shape your life after college–how it fits in with a variety of careers, such as politics, medicine, law, counseling, journalism, or the arts, and also how it provides preparation for living in an increasingly globalized world.
COURSE DESCRIPTION: Religious literacy entails a basic understanding of the history and contemporary manifestations of religion, including central texts (where applicable), beliefs, and practices as they are shaped by particular social, historical and cultural contexts, as well as the ability to discern and explore the religious dimensions of political, social and cultural expressions across time and place. While all Religion courses speak to issues of religious literacy, this course takes religious literacy as its primary site of investigation. This course is designed, therefore, to introduce students to key topics in the study and application of religious literacy, such as theories and histories of the term itself, public expressions of religion, and profession-specific engagements with religion. For example, during the middle unit of the course, students will undertake a case study of “mindfulness” in North America, exploring its development as a “secular” phenomenon, its uses in medical, educational, and entrepreneurial settings, and its ties (historic and contemporary) to religious practices, texts, and beliefs. This intermediate-level course asks questions about religion in ways that are consistent with contemporary methods and theories in this field and prepares students to apply what they learn to a variety of possible professional settings.
Hate crimes are on the rise against every minority. We have seen calls to ban refugees, ban immigrants, and ban Muslims. We talk about countries as “Muslim states.” When we hear “Muslim” we think “terrorist.” Many Sikh Americans who wear turbans are victims of anti-Muslim crimes.
All of these grim facts reflect a racialization of religion—a process that collapses many identities, ethnicities, languages, nationalities into one overarching race. We can’t understand things like an uptick in hate crimes, how Sikhs are prominent victims of anti-Muslim violence, how whole countries can be seen as the same as each other because of religion, how very different communities are seen as the same, and how “Islamophobia” became real without understanding how Islam and race are conflated, constructed, and operate.
Islam is not a race—religions are not races—but Islam and religions can and are racialized. In this course, we examine how Islam and Muslims (those who practice Islam) come to be seen as a cogent race. The racialization of Islam and Muslims is global, and in this course we will reference transnational and historical patterns of race, religion, and Islam, but we focus on North America to keep our scope maintainable. The course takes theoretical ideas (definitions of race and religion and the racialization of religion) and explores them in case studies related to Muslims—and those imagined to be Muslims—in North America. We explore notions of “whiteness,” “brownness,” and “blackness” as they play out for Muslims as well as Islamophobia, surveillance, and the category of “Muslim” itself. This intermediate-level course asks questions about Islam and race in ways that are consistent with contemporary methods and theories of the study of religion and the study of race, preparing students to apply what they learn to other religion courses, other religious traditions, and in daily experiences of a world marked by religious and racial identifiers.
Examination of “whiteness,” “brownness,” and “blackness” through primary and secondary materials as well as a lot from films, TV, Twitter, and music!
Guest lecturers via Skype and (fingers crossed) in person
Skills-focused assignments: writing for multiple audiences; assessment of sources; creative and independent project
Students will develop an awareness of “race” as it relates to North America and Islam/Muslims, which includes historical and contemporary issues .
Students will develop an appreciation for their own assumptions of race, religion, and Islam.
Students will come to understand the intersection of race, religion, and Islam, including how these ideas come to affect people’s lives, community structures and practices, and institutions.
Students will develop critical thinking skills that will empower them to discern diverse viewpoints analytically, thoughtfully, and rigorously.
Students will work on transferrable skills, such as critical reading and writing, in order to interpret and evaluate course materials, popular culture, as well as books, articles, media, and more.
This course uses three “case study” religions to explore the questions of “What is religion?” and how can we begin to compare religions? We’ll look at stories, rituals, beliefs, and social roles from Buddhism, Islam, and Navajo religion, using the theories of scholars of religion. We’ll explore how religion can be intensely personal, involving visions and experiences that change a person, and change the course of history. We’ll grapple with the ways religions shape our understanding of what it means to be good or evil, and what it means to be a human, or a god, or an animal, and what happens to us after we die. We will work together to explore the diversity we find within religious traditions, reflecting complicated relationships between religion and culture, demonstrating that religion, far from being a fixed object that we can pin down, is fluid over time and across the globe.