Resources

Taken ad seriatim, these essays present a wide range of differing theoretical positions and practical strategies for reform. It is our hope that, when read from this point of view, they will evoke the kind of very specific discussions, debates and actions that will be required if real change is to occur. (From the Publisher)

This work responds to a renewed emphasis on teaching in the academy. Written from the perspective of a classroom teacher, it is a practical application of the principles behind the Critical Thinking movement to the study of religion. Emphasizing that the acquisition of critical thinking depends less on what is taught than on how it is taught, the author presents concrete examples from his own experience to illustrate a student centered approach to teaching. By demonstrating how the study of religion contributes to the development of critical thinking - through the acquisition of problem-solving, decision-making, and metacognitive skills - Penaskovic suggests its value to a broader liberal arts curriculum as well. Both a theoretical review of Critical Thinking and a "nuts-and-bolts" manual on how it can be used and assessed in the classroom, this work will challenge new and veteran teachers alike to re-examine and renew what they do in the classroom. The book includes a selected, annotated bibliography on Critical Thinking. Every teacher of religion will want to read this book. (From the Publisher)

These days, when popular religious movements are enthusiastic rather than reflective, it is particularly helpful for students to be given better ways of grasping the significance and strengths of their own beliefs. Nancey Murphy's new book presents the methods of contemporary argumentation analysis in a way that helps readers develop habits of critical reading and thinking that serve them well not only in religion, but in other fields of experience and action. At one and the same time easy to read, and deep in its implications, her book is something of a tour de force. (From the Publisher)

Journal Issue.

Using the research of feminist literary critics and building upon the work of feminist biblical scholars, Emily Cheney offers three strategies for women whose ecclesiastical traditions expect them to base their sermons on biblical texts, and for women who want their sermons to reflect a feminist consciousness and compassion. The strategies focus on gender reversal, analogy, and women as exchange objects, all tested on several texts without female characters from the Gospel of Matthew. A concluding section reflects upon what role the authority of the text plays when readers use these strategies. (From the Publisher)

Journal Issue.

Not too long ago I was invited to join a panel with the ambitious aim of putting into context for the campus community the rising tide of anti-Muslim sentiment and the Islamophobia industry behind it. I was specifically requested to open the gathering with a 10-minute Islam 101 in order to dispel common misconceptions of Islam and Muslims. The event was well-intentioned, but the initial framing of the event and my role in specific, I realized, would only serve to reinforce that religion and Muslim religiosity somehow lie at the heart of the problem. The part that was asked of me implied that there exists a mainstream, normative, conventional understanding of Islam that did not warrant prejudice. As this line of thinking goes, anti-Muslim sentiments would surely subside if only more people knew about this safe, good, and moderate Islam. According to this narrative, there is a right kind of Islam out there and the burden of responsibility lies with those right-thinking Muslims to push back and make themselves heard. What this narrative leaves unaddressed is the complicity and accountability of the larger majoritarian society in uncritically perpetuating anti-Muslim sentiments. Instead, religion is foregrounded as what matters most. This line of thinking eerily echoes the deeply problematic expectation that race issues in America are a “black problem” in which the burden of change lies with black communities. In both cases, the larger systemic social, political, legal, and economic issues are overlooked or worse, exonerated. My argument is not that Islam or religion is altogether irrelevant or unimportant in conversations like these. What is problematic is the continual recourse to find answers (and false comfort) in explanations centered on religious motive and identity when conflicts, crises, and tragedies transpire. When a discussion is framed narrowly around Islam or religion, we end up missing the bigger picture. The above event I described, which was eventually productively reframed, brings to the fore a particular pedagogical challenge that many scholars of Islam face. In the few minutes I was granted, how could I speak beyond the lens of religion to highlight other structural problems of greater significance? Part of the dilemma is one of time. When I think of my role as a teacher, I often take for granted the generous amount of time I have with my students each semester. Instead of a mere fifteen minutes, my students and I engage in conversation and critical inquiry on a wide array of topics related to Islam and Muslims over the course of fifteen weeks. With each class meeting we progressively build our knowledge base, nuance our language, and continually circle back to thorny issues with keener questions and alternative perspectives. When we are invited to speak we remain committed teachers, but we must carry out our work without the benefits that a semester of engagement affords. Moreover, we do not have the ability to slowly build a thoughtful base of knowledge. Speaking opportunities are typically topical and the range of topics we are asked to speak on can be dizzying, if not outright perplexing. We are invited to speak on the deeply problematic categories of terrorism and radicalization. We are asked to provide background and context to wars and conflicts in Muslim majority countries. We are asked to weigh in or explain headline issues like the refugee crisis, the position of presidential candidates, anti-Muslim hate crimes, and most recently the burkini ban across Southern France. Because of our place and position, our “expertise” on Islam is sought – never mind what our areas of specialization actually are. Time and again, we are deployed, both intentionally and unintentionally, to reinforce religion – especially Islam – as the primary frame of reference. While respecting the request and good intentions of event organizers, there are several ways we can work to change or better the discourse. Structural Reframing: Whether speaking individually or on a panel, the typical expectation is that we will say our part and then field a handful of questions. I have found it useful to collaborate with organizers well in advance in imagining alternative models of engagement. Might colleagues in other disciplines be invited in addition to or in place of ourselves? Would a roundtable or town hall style conversation be better suited for a larger audience? When faced with a smaller and more intimate group, could participants be engaged through a service experience or could the discussion be facilitated around a more reflective and participatory fishbowl dialogue? Interventions like these at the organizational level can be used to introduce a different horizon of understanding, one that extends beyond religious reductionism, by simply changing the angle of approach or the terms of the conversation. Engaging the Audience: At one-off events it is often difficult to gauge where an audience is coming from. It can be worthwhile to quickly poll or even pose direct questions to those in attendance to better understand their expectations and concerns. At times it can even be helpful to even call into question problematic premises or assumptions about the role and significance of religion. For example, questions of scriptural interpretation arise frequently at many events, especially those concerning violence. The assumption is that somehow the Qur’an directs the actions of its readers. Of course, human behavior is hardly driven by such a crude correlation of text to action. Moreover, texts, even scriptural ones, are incredibly malleable and open to interpretation. By simply spotlighting erroneous assumptions, the audience can be prompted to explore the many other factors and influences at play. Speak Beyond Religion: For a variety of reasons, strategic planning is not always possible. In fact, more often than not, I only have at my disposal the speaking time I am given and the content I choose to convey. In these situations, I believe it is still important to push past an exclusively religious frame of reference. Religion is only one identity marker that inflects the realities we face today, and yet the singular attention to religion in our attempts to understand these realities serves to obfuscate more pressing systemic problems that underlie them. We may be scholars of religion, but as our research and work in the field continually demonstrates there are many other intersecting power structures shaping the persons, societies, and ideas that we study. What structural inequalities are peoples responding to? What role do state actors and colonial histories have in creating, perpetuating, and worsening the situation in question? How is religion or Islam being coopted or instrumentalized? What are the identity politics at stake that continue to draw religion or Islam into suspicion? Speaking about religion and Islam is not just a matter of content, but also one of context. By drawing connections to wider cultural, social, political, and economic questions we can raise the level of discussion and deepen the narratives at work in the public discourse.

What is “religion”? Many would argue that religion is the single most important element of a person’s existence: “I am [Christian, Buddhist, Jewish, et cetera] and my understanding of reality is predicated by my religious affiliation.” Others would argue that it is nothing more than a sociological aspect of a person’s existence. “I am [Christian, Buddhist, Jewish, et cetera], and it is important to me in the same way that my Irish, Indian, or Russian heritage predicates my social interactions.” On one hand, we have persons who understand themselves within the context of their religion. On the other hand, we have persons who understand their religion within the context of themselves. Yet, how does one define religion? One definition that I have found helpful for many years is from Winfried Corduan’s tome Neighboring Faiths: “A religion is a system of beliefs and practices that provides values to give life meaning and coherence by directing a person toward transcendence” (InterVarsity, 1998, 21). This definition provides a simple construct for understanding what religion is and what it does without taking sides. Whether one is on the devout or the affiliated end of the spectrum, people might generally agree that the purpose of religion is to teach people values that will give life meaning. The next question, then, is how should students in higher educational classroom contexts study religion? Talk about a tricky wicket! Any student of religion is going to have shelves of books that all make the same claim – this one has the answer! Some offer tremendous analysis on the all-encompassing and captivating nature of religion. Others provide summative studies of various religions that may stir the reader’s appetite for meaning and transcendence. Still others provide a sociological approach to the study of religion, a field manual for understanding why persons cling to religious belief and practice that belief as they do. Authored by religious studies professors Stephen E. Gregg (University of Wolverhampton) and Lynne Scholfield (St. Mary’s University, Twickenham), Engaging with Living Religion offers a practical introduction to the field study of religion. The intention of the book is not to develop religious ideation or affiliation in its readers, but to provide a professionally-appropriate way for researchers to analyze and comprehend why Christians pray with their eyes closed, why Muslims pilgrimage to Mecca, and why Jews light a menorah. While this last statement may sound simplistic, it is anything but – each of these actions are essential expressions of that religion and, as the authors argue, one cannot understand Christianity, Islam, Judaism, or any other religion without understanding the liturgy and locations that provide structure to the world’s religions. Designed as a guide for the fieldwork student (or as a study companion in a lecture course on religious sociology), Gregg and Scholefield create not only a keen eye for studying religion but also a deep respect for religious adherence. Although the volume does take more of a sociological stance – religion is more akin to a social activity or organizational membership than a guiding force for one’s life – the authors keep the idea that religion is living ever before the reader/researcher. Each chapter is bursting with sidebars, such as passages from foundational readings or case studies, discussion questions, recommended bibliographies, and websites for further research. Although this is a book about the study of religion, one thought comes through subversively on every page – Religion, however it is defined, is living and active, and it provides meaning and direction to individuals seeking transcendence. Therefore, treat it with care and respect. Overall, I found this volume to be both intriguing and engaging. In addition to a chapter that advocates why studying religion is important, there are chapters on where to study religion, how to study religion through class field trips or study-abroad programs, how to use case studies and social media to understand religion practically, and how to develop an ongoing appreciation for the sociological study of religion. My recommendation would be that this volume be read alongside a more extensive volume on ethnography. Van Maanen’s Tales of the Field (University of Chicago, 2011) or Emerson, Fretz, and Shaw’s Writing Ethnographic Fieldnotes (University of Chicago, 2011) would constitute good choices.