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Online Program Book

PLEASE NOTE: We are working on making updates and edits to finalize the program. If you are searching for something and cannot find it, please reach out to annualmeeting@aarweb.org.

The AAR's inaugural Online June Sessions of the Annual Meetings were held on June 25, 26, and 27, 2024. For program questions, please reach out to annualmeeting@aarweb.org.

This is the preliminary program for the 2024 in-person Annual Meeting, hosted with the Society for Biblical Literature in San Diego, CA - November 23-26. Pre-conference workshops and many committee meetings will be held November 22. If you have questions about the program, contact annualmeeting@aarweb.org. All times are listed in local/Pacific Time.

A23-401

Saturday, 5:00 PM - 6:30 PM

Convention Center-26B (Upper Level East)

In this third year of the seminar, the focus is on missiological currents within the Anglican Communion and how these have contributed to complex identity formations and "operative ecclesiologies" in diverse Anglican contexts. A first session on the theme, immediately preceding this one, is described separately. This session will feature three scholars with recent publications relevant to this theme who will converse with one another and with seminar participants and attendees about the missiological implications of their work. These are: Gary Dorrien, author of Anglican Identities: Logos Idealism, Imperial Whiteness, Commonweal Ecumenism (Baylor UP, 2024), Kwok Pui Lan, author of The Anglican Tradition from a Postcolonial Perspective (Seabury, 2023), and Jennifer C. Snow, author of Mission, Race, and Empire: The Episcopal Church in Global Context (Oxford UP, 2023). This session will also include a business meeting for planning Year 4 of the seminar.

A23-402

Saturday, 5:00 PM - 6:30 PM

Convention Center-6D (Upper Level West)

In conversation with contributors and the co-editors, this roundtable session will explore the decolonial, subversive, intervening, and interrupting processes imagined and facilitated around the innovative anthology in the field of theopoetics, Theopoetics in Color: Embodied Approaches in Theological Discourse. The impetus of Black women, Theopoetics in Color itself is not only an intervening resource in theopoetic discourse, but its constructive process also illumines the innovation, expansive, and empowering capacity of Black women’s imagination.

A23-403

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Sapphire L (Fourth Level)

This panel examines three key issues in the contemporary study of Baha'i history and scripture.  The first looks at the issue of the untranslateability of scripture in Islam and discusses the Baha'i departure from this norm. The author examines early Baha'i translations of Baha'i scripture and argues for a distinctive Baha'i view that meaning can be separated from form.  The second paper also examines issues related to scripture, language and form, looking in particular at the ways characteristic prayers are structured.  The author contrasts this stucture with Islamic and Christian prayers.  The third paper takes up an important issue in Baha'i history and scripture, racial harmony, and discusses the important roles played by Black Baha'is in this faith's earliest historical moments.   

  • Bahá’u’lláh and the (Un)Translatability of Scripture

    Abstract

    The writings of Bahá’u’lláh (d. 1892) open many new vistas for students of religion. Scholars have observed that a phenomenon common to the world’s religions is the dogma that scripture cannot be translated from its original language, which alone, it has been believed, carries the exact meaning and sound of the sacred. This paper will explicate how Bahá’u’lláh challenged and ultimately rejected both the notion that scripture cannot be translated and the belief that knowledge of a particular language is a prerequisite of true faith. Special attention will be given to the history of the earliest attempts to translate the central book of the Bahá’í canon, Bahá’u’lláh’s Kitáb-i-Aqdas, from its original Arabic into Persian, Russian, and English, foreshadowing thereby its official translation into nearly forty languages, to date.

  • Baha’i Prayers: Structure and Interiority

    Abstract

    Analyzing the language of prayer in the compilation *The Prayers and Meditations of Baha'u'llah*, side-by-side in English and the original Arabic/Persian, a common structure is found in which a prayer begins with almost always the same opening praise of God *ṣubḥanika* (Glory be to Thee / Magnified by Thy name / Praised be Thou), followed by affirming the means (e.g., the Manifestation of God, blood of martyers, sighs of true lovers of God) by which one is empowered to make requests of God.  Then a request stated and there is an affirmation of God's power to do His will and a listing of some of His names and attributes. The author compares this basic structure to Islamic prayers from different traditions. He then reflects upon what this basic structure may convey about the nature of one's internal life as well as how prayer might become shared in interfaith devotional gatherings.  

  • The African at the Genesis of the Baha'i Faith

    Abstract

    Abstract

    The African Presence at the Genesis of Baha’i History

     

    One of the facts that has been unappreciated and understudied by historians is the presence of Africans at the genesis of Baha’i history.  These early black Babis and Baha’is are sometimes mentioned in passing in Baha’i histories.  But their lives have not been taken seriously, nor has their influence on Babi and Baha’i history been appreciated.  This presentation will focus on two Africans in the household of the Bab who were present from the first days of the Revelation, Haji Mubarak and Fezzeh Khanum.  These two servants, who were profoundly important in the lives of the Bab and his wife, Khadijih Bagum, have been largely ignored in Baha’i sacred history.  While it is understandable, and even forgivable,  that the nineteenth-century Iranian men who were the early chroniclers of Baha’i history would overlook the crucial parts played by women and slaves, it is no longer acceptable for contemporary Baha’i historians to do so.  This presentation will attempt to restore them to their rightful place.

     

     

A23-404

Saturday, 5:00 PM - 6:30 PM

Convention Center-32A (Upper Level East)

The session examines the integration of spiritual beliefs, ethical principles, and health advocacy in addressing socio-political and health crises. The first paper explores how Buddhist teachings and AI ethics can guide bioethical decision-making in the Fourth Industrial Revolution. The second paper analyzes the lived experiences of Korean immigrants in the U.S., highlighting the spiritual and cultural influences on prenatal care practices. The third paper assesses the role of violence in Haiti from historical and contemporary perspectives, exploring how healthcare workers utilize liberative medicine to combat health and political instability. Collectively, these studies emphasize the importance of culturally and contextually informed approaches for resolving complex global challenges, advocating for a synthesis of faith, ethics, and advocacy in public health and policy.

  • Dharma in the Digital Age: Some reflections on Buddhism and Artificial Intelligence.

    Abstract

    This paper will argue hat religious teachings can provide can offer helpful, multidimensional perspectives to these discussions - the work of a non-profit, Artificial Intelligence and Faith (AIF) will be presented as a helpful model of the engagement of faith communities with AI. As part of this exploration, the paper will focus in on Buddhist teachings.  Drawing on both Buddhist canonical sources and contemporary teachings and scholarship, this paper will explore some examples of how Buddhist theory and practice can offer insights, conceptual analysis and practical wisdom for skillfully navigating in the Fourth Industrial Revolution in the context of bioethics.  

  • Taegyo and Lived Religion: Exploring Spiritual Practices in Prenatal Care Among Korean Immigrants

    Abstract

    This qualitative study investigates the experiences of Korean immigrants with taegyo (“prenatal education”), targeting 30 participants and focusing on 'lived religion.' Taegyo, a traditional Korean prenatal practice influenced by spiritual and cultural beliefs, reflects a unique blend of Buddhism, Confucianism, Daoism, and Christianity. Through in-depth interviews, this study aims to understand how Korean immigrants integrate these spiritual practices into their prenatal care within the U.S. cultural context. Data will be analyzed using modified grounded theory to underline the importance of integrating immigrant experiences and spiritual practices into healthcare, promoting more inclusive and culturally sensitive care. This investigation contributes to the broader understanding of the intersection between spirituality, immigration, health, and lived religion. The study highlights the importance of recognizing patients' lived religion to provide optimal reproductive care for immigrant populations of color.

  • The Power of Accompaniment as Practiced by Haitian Health Workers in Times of Violence

    Abstract

    Centuries ago, violence in Haiti was used as a tool by the enslaved population against European oppressors to fight for freedom and human dignity. In the 2020’s, violence continues to be used, but by Haitians against one another, to bring global attention to dehumanizing and dismal conditions in which the majority of the nation lives. Caught between gangs and politicians, a government in absentia, and global powers that have exacerbated harsh living conditions are healthcare workers continuing to model accompaniment to a beleaguered citizenry fighting for basic health. Modeled after the late Dr. Paul Farmer, this paper seeks to analyze the model of liberative medicine practiced by health workers in Haiti as they continue fighting the physical and political fallout of the COVID-19 pandemic that both exacerbated poor health conditions and a deteriorating government. Through their example, a model of health advocacy amid physical and political chaos has the potential to improve health promotion in other nations facing unending violence.

A23-405

Saturday, 5:00 PM - 6:30 PM

Convention Center-30A (Upper Level East)

This panel will be the inaugural panel at the American Academy of Religion (and perhaps anywhere) introducing a new program for Buddhist philosophy: a program of Buddhist critical phenomenology. The overarching goal of such a program is to be intellectually responsive to burgeoning and reinvigorated movements— across the globe, across humanistic and social scientific disciplines, as well as within Buddhist practice communities—that are attentive to the kinds of topics thematized by critical phenomenology, namely the ways that conditioned, historically contingent identity structures and subjectivities shape perception, cognition, and experience for individual people and collectives of people in shared social spaces and lifeworlds.

  • A Yogācāra Buddhist Critical Phenomenology

    Abstract

    Abstract: This paper uses early Yogācāra Buddhist philosophical sources to outline a programmatic basis for a Buddhist critical phenomenology. This paper argues that the early Yogācāra textual tradition’s concept of the “entry into mind only” should be understood as a call for an individual to occupy their own subjectivity as it unfolds in relation to internal and external objects of perception and cognition, where these include one’s own body, thoughts, feelings, and dispositions, and also one’s relations to other beings, to time and space, and to one’s lifeworld. This occupation of one’s own subjectivity should then lead to what early Yogācāra texts call the attainment of “no mind,” which this paper argues is the capacity to live with the reality of one’s social subjectivity and its many implications and entanglements, without being bound by the delusions of that subjectivity.

  • Karma, Intentionality, and Insight in a Buddhist Critical Phenomenology

    Abstract

    With regard to spiritual transformation Buddhists have struggled over the relationship between liberatory insight and the operations of karma. That the liberatory process results in the transcendence of the need to attend to karma is both defended and critiqued. We see something similar in the history of critical theory and phenomenology, whereby social theorists like Adorno criticize Husserlian phenomenology for not taking seriously the socially and historically conditioned person. This split is particularly important when attempting to theorize the reproduction and transformation of social behavior. Might the resolution of this tension be located in the potential transformation of sedimented intentionality, a concept foundational to both traditions? This paper will theorize that Buddhism may provide the field of critical phenomenology with a means by which to understand a transformative mechanism for the sedimented nature of intentionality. In turn, Buddhism’s own engagement of collective karma would be augmented by the tradition of social critique within Critical Phenomenology, opening Buddhist conceptions to a robust theorization of social and historical reproduction.

  • A Yogācāra Buddhist Critical Phenomenology of Joy

    Abstract

    In this paper, I elaborate on the approach to joy preserved in East Asian Yogācāra texts authored by Xuanzang and his disciple, Kuiji. I argue that these Yogācāra Buddhists propose a contextualist approach that does not presume joy to be an emotion with an essential property but rather perceives joy as always contextualized in lifeworlds at the personal and interpersonal levels. Upon delineating what joy is and how it is experienced, I continue to explore what joy can promise. For regular sentient beings, joy that arises in an egocentric mindset always acts to cohere the lifeworld of ignorance generation after generation; however, since joy does not have an inherent property, sentient beings can always make a collaborative effort to recontextualize joy for inclusion and emancipation. As such, I hope to draw on this analysis of joy to enrich the feminist discussion on happiness as presented in contemporary critical phenomenology. 

A23-406

Saturday, 5:00 PM - 6:30 PM

Convention Center-33A (Upper Level East)

In Falling in Love with Nature: The Values of Latinx Catholic Environmentalism, Amanda Baugh tells the story of American environmentalism through a focus on Spanish-speaking Catholics, and in doing so uncovers a range of environmental actors who have been hidden in plain sight. She offers the concept of la tierra environmentalism to describe an embodied ethic of living lightly on the earth that is rooted in a sense of love and respect for God, fellow humans, and all of God’s creation. Its primary locus is in the home, but its concerns radiate outward and include awareness of human struggles and global ecological issues. This session brings together scholars from Catholic studies, the study of Latinx religions, and other fields, to discuss Baugh’s work in the context of broader themes in the study of Catholicism, environmental ethics, Latinx religions, and religion in public life. The session will include a response from the author, and time for audience engagement.

A23-407

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Aqua 310B (Third Level)

This book panel engages the recent text After the Worst Day Ever: What Sick Kids Know About Sustaining Hope in Chronic Illness, offering opportunities to re-imagine hope, eschatology, chronic illness, and healthcare from the perspectives of children. The book's guiding question asks, "What do sick children know about hope that the rest of us have forgotten?" Illustrating how children articulate hope amid chronic illness, a distinct type of trauma and adversity, the book allows their voices to contribute to the constructive work of theologies of childhood. It offers readers an opportunity to engage and reimagine doctrine and practice from children's perspectives, in light of their lived realities. The children in the text shift hope from a future-oriented expectation of assurance from God to a lived experience of abundance in the moment--as much a social resource as a feeling, thought, or virtue. Five scholars respond to the text, which identifies five practices that children with end-stage renal disease use to nurture hope: realizing community, claiming power, attending to Spirit, choosing trust, and maintaining identity. Panelists discuss significant themes and questions raised by the book.

A23-408

Saturday, 5:00 PM - 6:30 PM

Convention Center-9 (Upper Level West)

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  • Nonviolent Politics and the Force of Hope: Christian Eschatology and Judith Butler’s Political Philosophy

    Abstract

    This paper offers a potential solution to the collusion of theological claims about humanity and dehumanizing violence, socially mediated forms of harm that undermine human dignity. Using the work of theologian Edward Schillebeeckx and philosopher Judith Butler, it promotes the force of Christian eschatological hope as a methodological pathway beyond such harm. Schillebeeckx’s thought responds to experiences of contrast and suffering by reimagining humanity in line with the Reign of God and promoting a form of theology that works to defend the humanum, the new humanity announced by God coming into creation. Butler examines the ways a “world” conditions human subjectivity as circumscribed by violence. Their political philosophy promotes a nonviolent force of hope as a practice of worldbuilding. In integrating Schillebeeckx’s and Butler’s reflections on violence and humanity, this paper challenges theology to implement the force of hope to actively dismantle forms of dehumanizing violence through generating new worlds.

  • Political Theology and Populist Conflict: Against Quietism and Theocracy

    Abstract

    This presentation argues that political theology clarifies the problem of populist conflict, and it offers resources that can help us address it. I will focus my reflections on Justice and Love by Mary Zournazi and Rowan Williams (2021). Zournazi and Williams present a compelling case for the view that religion is a force for peace. In my reading, however, they underestimate the role of religious traditions in encouraging violence, and they overstate the value of civility. In response, I will argue that political theology can incorporate the commitment to political conflict described by feminist theorists such as Judith Butler, Bonnie Honig, and Joan Wallach Scott. In my view, medieval negative theology models a politics that is capacious enough to incorporate connection and conflict, sympathy and refusal, appreciation and anger.

  • Disidentification and/as Queer Theological Method

    Abstract

    Two methodologies dominate queer theologies: an apologetic hermeneutics that seeks to normalize queer people, and a paranoid hermeneutics that seeks to upend systems of determining and validating what is normal. The apologetic approach fails to dismantle insider-outsider systems of recognition; it merely redraws the borders. The paranoid approach reduces the ethical value of queerness to an antisocial ascetic ideal; it thus eclipses the pleasures of queer worldmaking. This paper describes an alternative methodology that I call (with apologies to José Esteban Muñoz) reparative-disidentification. Two recent texts exemplify this approach: Lamya H’s Hijab Butch Blues and Ashon Crawley’s The Lonely Letters. These texts offer what neither the paranoid nor the apologetic mode can achieve: a queer economy of representation that circumvents straight, white, capitalist systems of recognition altogether, clearing ground for otherwise worlds in which queers receive the wahi of their queerness as an invitation to experiment with new relational forms.

A23-409

Saturday, 5:00 PM - 6:30 PM

Convention Center-11B (Upper Level West)

In its fourth year, the “Constructive Muslim Thought and Engaged Scholarship” seminar continues to work towards better delineating the contours of this distinctive field in formation. The work of constructive Muslim thought and engaged scholarship is inseparable from politics at many levels, from conducting research to community engagement to the precarities of advancement and publishing. For this session, the participants have been invited to join a roundtable conversation aimed at exploring how politics and engaged scholarship intersect or are intertwined in their respective work. What possibilities and challenges emerge in the course of engaged scholarship? For whom is our work done? With whom are we in critical conversation? And with whom are we not? What approaches can we take to advance and further develop this field in light of these many concerns? All seminar attendees are encouraged to join the conversation after the invited participants have shared their opening remarks.

A23-410

Saturday, 5:00 PM - 6:30 PM

Convention Center-25B (Upper Level East)

In recent years, scholarship at the intersection of anthropology, textual studies, and historical studies has highlighted the dynamic role of Islamic textual traditions in (in)forming interpretive communities today. Building on these inroads, our panel seeks to theorize the ways in which communities form, relate to, and engage texts in practice. We take a capacious approach to the definition of a text and interpretive community, asking: How are interpretive communities formed? What is the relationship of a sacred text to its use in practice? How are historical texts reimagined, circulated, and transformed in contemporary contexts? This papers session considers the complexity of lived texts by analyzing how the diverse genres of poetry, hagiography, oration, and hadith are constituted and remade in practice, signifying expansive understandings of Muslim ethics, identity, sanctity, affective experience, and knowledge in Islamic modernities today.

  • We Will See: Urdu Poetry and the Possibility of an Islamic Universal Ethical Discourse

    Abstract

    This paper will think through the seeming paradoxes of an Urdu poem full of Quranic imagery—Faiz Ahmed Faiz’s famous Ham Dekhenge (We Will See) –becoming a widespread anthem of protest in defense of the secular character of India in the protests against the Citizenship Amendment Act in 2019 and 2020. I argue that the poem’s reception history opens up a way for us to understand the critical role poetry plays in the Islamic tradition, and also the ways in which Urdu poetry acts a medium for Islam as a universal ethical discourse beyond the boundaries of Muslim religious identity. It also shows us how the rapid spread of the internet and social media in India has given rise to an extraordinary mimetic archive(Mazzarella 2017) of Urdu poetry that has deeply informed and transformed Indian public culture and ethical life far beyond the boundaries of Muslim identity.

  • Debating Divine Madness: Sanctity, Sanity, and the State in North African Sufism

    Abstract

    In North Africa, the majdhūb saint is colloquially known as the “mad saint”: a figure pulled to God so quickly that it loses control of its rational faculties. Debates about the categorization of the majdhūb emerge in seventeenth-century hagiographic compendia yet also echo in everyday Sufi discussions of spiritual training and authenticity today. The circulation and interplay of similar transgressive acts, discursive arguments, and linguistic phrases attributed to past and living majdhūbs construct what I term “lived intertextuality.” In this presentation, I examine how the lived intertextuality of two majdhūb saints, ‘Abd al-Raḥmān al-Majdhūb (d. 1569) and ‘Umar al-Fayyāsh (d. 1968), illuminates the reworking of the classical genre of Sufi biographical dictionaries. By tracing the interplay of sixteenth and seventeenth narratives with Facebook hagiographies, aphorisms, and pious television shows, I demonstrate how ongoing discussions of the majdhūb’s contested subjecthood renegotiate notions of sanctity, sanity, and the state. 

  • The Ethics and Aesthetics of Islamic Oration Between ʿAli and al-Azhar

    Abstract

    ʿAli ibn Abi Talib (d. 40/661) is widely known as a master orator famous for his rhetorical eloquence. A collection of his orations appears in the 11th century collection, Nahj al-Balāghah. Despite ʿAli’s prominent role in the Shiʿi tradition and rampant anti-Shiʿi sentiment in Egypt today, his orations continue to serve as models and citational sources for Egyptian preachers. Taking genre as an organizing thematic, this presentation explores connections, ruptures, and continuities in Islamic oration across time. It examines the aesthetic and ethical work of oration, asking what classical oratory can tell us about the genre of Islamic oration when put in conversation with contemporary preaching. I argue that Islamic oration is characteristically marked by the marriage of the aesthetic and the ethical, but not linearly. That is, the rhetorical and ethical force of contemporary oration is dependent on the construction of classical Islamic oration.

  • A Hidden Qur’an: The Wolof Vernacular Sufi Poetry of Ibou Diouf

    Abstract

    During the 1930s, as the Fayḍa Tijāniyya Sufi revival spread throughout Senegal, poetry recitation became an important means of transmitting and cultivating spiritual knowledge of God. While the Arabic poetry of Fayḍa founder Shaykh Ibrāhīm Niasse has received scholarly attention, Ibou Diouf’s vernacular Wolof poetry became an equally important channel of spiritual knowledge, and it has recently undergone a resurgence through social media. Indeed, many Fayḍa adherents describe Ibou Diouf’s poetry as a kind of hidden Qur’an inspired directly by God, and classically trained scholars cite it in speeches and lessons. This paper takes a decolonial approach to examining how Ibou Diouf’s poetry contributes to cultivating knowledge of God. It untangles the distinctions between oral and written knowledge to recognize interconnected forms of knowledge typically invisible to academic observers. Although Ibou Diouf was illiterate, his poetry weaves together concepts from the Qur’an and diverse Islamic and Sufi literature.

  • Imbuing the World with Scriptural Color: An Ethnographic Analysis of The Production of Phantasms in a Tablighi Jamaat Gathering in Birmingham, UK

    Abstract

    This paper ethnographically explores the potential of understanding the citation of Islamic texts in terms of the production and circulation of “phantasms” that affect the senses and soften the heart in the context of a three-day jamaat (gathering) in Birmingham, UK.  This paper turns to Mary Carruthers to glimpse the role that sensation and imagination play in the tradition that informs this Muslim community’s understanding of how they engage with texts, and then proceeds to provide two ethnographic examples that highlight this. Ultimately, the paper argues that approaching textual engagement in terms of the production of phantasms provides a capacious understanding of “text,” that allows us to understand the intimate fusion of textual citation and the environment in which that citation takes place. This simultaneously allows for the enrichment and specification of the emotional and embodied dimensions of Muslims’ engagement with texts.

A23-411

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Cobalt 520 (Fifth Level)

This Author Meets Critic session highlights Jon Ivan Gill’s Underground Rap as Religion: A Theopoetic Examination of a Process Aesthetic Religion, celebrating its fifth anniversary on 11/1/24. The book explores how underground rap, known for its subversive, grassroots, and revolutionary nature, intersects with religious traditions. Gill argues that underground rap artists absorb, critique, or reject religious ideas, creating evolving conceptions of God that reflect their social contexts. Drawing on scholars like Monica Miller and Alfred North Whitehead, Gill develops an aesthetic philosophy of religion grounded in secular religious methodology. He uses Whiteheadian process thought to argue that rap functions as a theopoetic force, acting not just as a response to divine creation but as a creator of its own quasi-religion. This groundbreaking work will appeal to scholars in Religious Studies, Hip-Hop Studies, Process Philosophy, and Theology for its innovative examination of the religious dimensions of underground rap.

A23-412

Saturday, 5:00 PM - 6:30 PM

Convention Center-31B (Upper Level East)

This Roundtable reflects on the publication, A Cultural History of Hinduism, a six-volume study of Hinduism engaging 55 scholars from South Asian studies published this year by Bloomsbury Academic. The Roundtable brings together a group of volume editors and contributors from the publication and a critic who has not been involved with the project to discuss strategies and challenges in writing today about Hinduism and its histories in multireligious contexts past and present. The aim is to open new directions for considering the diversity of Hinduism and South Asian religious traditions and the complexity of religion as a category in relation to them. The discussion explores the multivocality emphasized in cultural history via topics such as the construction of classicality; empire’s facilitation of cultural interaction; the role of interpretation in religious ideology; practices that shape the global dissemination and consumption of Hinduism; and academic topics suggested by the audience.

A23-413

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Cobalt 500 (Fifth Level)

Daoist sources contain abundant material for the study of Daoist verse, from the more well-known Supreme Purity (Shangqing) scriptures to the profusion of Complete Perfection (Quanzhen) verse to later poetry produced through spirit-writing. Moreover, literati writers, who observed and participated in Daoist rites, wrote poems on the ubiquitous presence of Daoist ritual, priests, practices, sites, and texts for centuries of Chinese history. This panel focuses on poetic expressions that were informed by Daoist contexts and turns our attention to the ways writers of verse engaged more specifically with Daoist cultivation practices. The papers address a range of materials from different time periods, but all seek to explore central questions: How do writers use poetic forms to capture, imagine, reflect or imagine various kinds of Daoist bodily cultivation? How do socio-historical conditions and conventions shape such poetry? How does such poetry function rhetorically?

  • Poetics of Immortality in Medieval Daoist Verse

    Abstract

    This paper begins with Kevin Hart’s recent work on *how* religious poetry is deployed in the Christian context and the tension he finds between a poet’s “mystical longing” and “sense of sin.” This author juxtaposes Hart’s study with an analysis of a fourth-century CE poem recorded by spirit medium YANG Xi. The imagined poet was not YANG, but an ancient farmer who centuries earlier sang this verse as he rowed his boat across an idyllic pond. The singing of the verse marks the moment of his transfiguration as a Daoist god. This Daoist poem challenges assumptions about what Hart considers to be the underlying purpose behind religious poetry. Whereas poetry in a Christian context might be a vehicle or mode in which the divine/sacred/God appears to the poet, the effects of poetry in a Daoist context concern how humans could transcend their bodies to become gods themselves.

  • Cultivation, Ecstatic Ascension, and the Dao: ‘Pacing the Void’ Verse by Wei Qumou and Wu Yun

    Abstract

    The production of ‘Pacing the Void’ lyrics accelerated in the Tang dynasty (618–907), a period that saw two lengthy versions produced by writers associated with Daoist cultivation practices, Wu Yun (d. 778) and Wei Qumou (749–801). This paper compares these two pieces, examining their structure, narrative, language, and imagery. Each gestures to Daoist regimens of practice, notably those of the Supreme Purity (Shangqing) tradition, which was prevalent during this historical period. Moreover, they both celebrate the wondrous sights and scenes of the Daoist heavens, as the practitioner ascends. Nevertheless, despite such similarities, the poems’ manifold differences suggest quite different visions of Daoist cultivation and experience. The culmination of such practices, as presented by both authors, reveals a key distinction in Daoist poetry, that is, between ecstatic and mystical visions of Daoist practice.

  • Landscape Reimagined: The Poetic Reworking of ‘Pacing the Void’ Lyrics in the Song Dynasty (960–1279)

    Abstract

    This paper examines two sets of ‘Pacing the Void’ lyrics by Song dynasty literati. These poems illustrate a new form of ‘Pacing the Void’ lyrics created under the influence of two Daoist traditions and the Jiangxi Poetry School. Incorporating elements from Lingbao and Shangqing traditions, the poets merge the visions of the sacred mountains with that of a sacred holistic body, reflecting a progressive anthropomorphic imagination of the landscape. Additionally, the study highlights how the Jiangxi Poetry School's theory of poetic transformation further fueled their creative expressions, showcasing the Song poets' innovative engagement with Daoist language in literary endeavors.

  • Women’s Youxian Poetry in the Qing Dynasty

    Abstract

    Youxian poetry (poetry of roaming as a transcendent, or poetry of roaming through the realm of the immortals) has remained an important component of Daoist literature. Throughout the dynasties, this poetic genre, which crosses the boundary between poetry and Daoism, has served as an effective vehicle for literati’s poetic expression. Studies on youxian poetry have focused on the Tang (618–907) or pre-Tang periods, when both Daoism and Daoist poetry flourished. The youxian poems of the post-Tang periods demand additional scholarly attention. Despite the general decline of monastic Daoism during the Qing, youxian poetry did not decline. This paper examines women’s youxian poetry of the Qing dynasty (1644–1911) when women’s writings emerged as never before. This study hopes to shed light on our understanding of Qing women’s youxian poems and the role of Daoism in women’s literary and religious life. 

A23-414

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Aqua 300 (Third Level)

Inspired by the conference theme of Violence, Nonviolence, and the Margin, these presentations use qualitative research methods to explore how churches and other forms of religious community respond creatively and constructively to violence and practice nonviolence.

  • Role-playing community: encouraging non-violence through immersion and performance

    Abstract

    Table-top role-playing games (ttrpgs) have recently experienced a renaissance, and are being used in ecclesial communities as outreach beyond proselytization. This paper will determine how this ecclesial practice can encourage non-violence in the 'real world,' especially Principles #5 and #6 of Martin Luther King Jr.'s Non-Violence. New data will be collected through ethnography in EcclesiCon at Central Baptist Church in Palmyra, NJ (for example, interviewing gamers and participating in games); author's experiences at other gaming 'conventions' (i.e., gamer gatherings) will also be used. Data will then be analyzed through the lens of immersion (i.e., the act of 'inhabiting' the game world individually and communally) and performance (i.e., the structured yet fluid habitus of gamers) from Role-Playing Games Studies. The hypothesis is that ttrp gaming is demonstrably beneficial as micro-ecclesial practice, especially when intended as macro-community building (i.e., within and beyond the church itself).

  • Sharing the Sermon: Facilitated Discussion as a Form of Nonviolent Preaching

    Abstract

    This paper utilizes ethnographic research to examine how one ecumenical basement church uses discussion-style preaching to create an opportunity for congregants (including many people who experience homelessness) to process their experiences through the lens of scripture and communally interpret and reconstruct. Unhoused people are vulnerable to multiple forms of violence, including encounters with ecclesial practices that dehumanize the poor or treat people as mere “objects” of service. In this paper, I examine how this embodied nonviolent communication as preaching creates a space with the potential for communal processing and healing where people can imagine and enact resistance to violence together. While in this specific marginalized community “sharing the sermon” offers people experiencing homelessness space to process the forms of violence they encounter, I believe that within this example are opportunities for emulating this practice as a form of communication across theological (and other) differences and resistance to violence.

  • Celebrations, Challenges, and Complexities in Vocations of Repair: Congregations and Callings to Racial Justice

    Abstract

    This paper builds on a research project with New-England based congregations to examine the complexities, challenges, and transformations three churches have experienced in pursuing callings to racial justice and repair. It begins by discussing the initiatives each congregation has taken in pursuing the call to racial justice, including examination of ecclesial histories and injustices, uncovering problematic theologies and spiritualities, “abolishing” interiorized bias, and taking tangible steps towards racial repair, such as making material reparations. The paper then explores the challenges and complexities congregations have faced as they have pursued vocations of repair, including confronting ecclesial complicity in racial violence and identifying paths of repair that respond meaningfully to historical harms and create future peace. The paper concludes by naming some of the “celebrations” and areas of growth for congregations in pursuing callings to racial justice, as well as identifies implications for thinking about ecclesial vocations in an age of violence.

A23-415

Saturday, 5:00 PM - 6:30 PM

Convention Center-28B (Upper Level East)

The term “fetish” originated in the 16th century when Portuguese merchants sought to describe the purported misvaluation of material goods by West African peoples they encountered on the Gold Coast. The fetish, then, has historically bound the religious with the economic, conjoining racialized ideas about value and sacrality with practices of exchange and ritual. Such religio-economic entanglements have often emerged in the context of colonial and imperial aims where justifications for resource extraction have produced and been produced by religious narratives. 

This panel features three papers that span geographic contexts, resource imaginaries, and extractive practices. However, they are joined in analyzing the imbrications of religious systems and colonial-imperial-economic power associated with energy and extractivism: a paper on the  “colonial myth” of clean energy, one on commodity fetishism and petroleum extractivism, and another on the history of Buddhist imperial power and gemstone mining in Southeast Asia. 

  • Commodity Fetishism, Industrial Religion, and Fossil Fuel Extractivism

    Abstract

    This paper theorizes contemporary discourse about fossil fuel extractivism, arguing that various enculturated ideas about the social power of petroleum are used to legitimate and maintain unjust systems of resource exploitation. The argument is constructed in three parts. First, I discuss ‘commodity fetishism’ and the relationship between colonial systems of resource extractivism and the development of racialized classifications of religion. Second, I consider “industrial religion” as an interpretive frame for contemporary discourses that attribute supernatural powers fossil fuels. Third, I conjoin these two strands of analysis and conclude by suggesting some of the implications for environmental humanities scholarship on extractivism.

  • Burmese Gemstone Mining & Buddhist Exploitation

    Abstract

    This paper explores mining in Burma/Myanmar. With particular attention to the ruby and jade industries, this paper investigates the relationship between Burmese Buddhist imperialism and the exploitation of the environment and borderland communities. Myanmar has produced the world’s most valuable rubies, and Chinese courts have favored Burmese jade for centuries. These extraordinarily lucrative gemstones have ornamented powerful Burmese and Chinese ritual objects and enriched royal patrons of Buddhism. At the same time, mining practices have inflicted extreme harms on minoritized communities and non-human beings. This paper examines the ways that Buddhist authorities have justified mining violence in royal orders, public inscriptions, and ritual artifacts from the seventeenth, eighteenth, and nineteenth centuries. It argues that these sources reveal a pattern of situating violence as a small demerit that is justified by a larger agenda of establishing Burma as the earth’s last remaining realm that protects the “pure” Buddhism (sasana).

  • The Colonial Myth of Clean Energy

    Abstract

    Pushes for “clean” energy have raised the price of uranium to a point where the energy industry is looking to reopen mines across the American west. Historically the same corporations that mine uranium also extract fossil fuels, making this one industry, not two separate entities, relying on fetishized science and technological solutions. I consider how “clean” energy operates to perpetuate colonialism, obfuscating that all energy is extracted from somewhere, and offering a promise of salvation from the impending existential catastrophe of global warming. To do this I examine popular culture representations of scientists in the show *Manhattan* which paints scientists as atheist gods (obfuscating that most religious institutions in Los Alamos were founded by the scientific community), contemporary news reports on climate change, and social media memes about “believing in science.”  I argue that the concept of “clean” energy, understood as a fetish offering salvation, erases continued energy colonialism.

A23-416

Saturday, 5:00 PM - 6:30 PM

Convention Center-1B (Upper Level West)

Michel Foucault’s work focuses on Christianity and the West, but his conception of the subject cannot be defined without the Others that mark its boundaries. This panel brings together work on the racialized and gendered subjects that remain unacknowledged within Foucault’s concept of Western Christian subjectivity, and work that applies Foucault’s analytic of power to subjects beyond his consideration. The papers examine his work in light of topics such as the anti-Blackness in his conceptions of religion and race, martyrdom accounts and their gendered representation of the Christian subject, and construction of socially and economically indebted bodies through religious rhetoric, and apply Foucauldian frameworks to the colonial inflection of confession among Indigenous Mexican Christians, and early Dalit Buddhist resistance to Brahmanical power structures. Exploring Foucault’s continuing importance for examining raced, gendered and religious subjectivities across centuries and continents, this conversation reflects on Foucault’s framework through the figures marginalized within it. 

  • Tending to the Wounding or Life After Death: Black Critical Thought and Foucault’s Use of Religion/Race

    Abstract

    Subjecting Michel Foucault’s schematization and theorization of biopolitics to Black critical thought is tending to the wounding that makes biopolitics possible and might also be the site of its refusal. Tending to the wounding is the site of the emergence of something called race and religion, the productivity of what Foucault calls biopower. At the same time, the site of life is marked by both Orlando Patterson’s ‘social death,’ and Hortense Spillers’s ‘flesh.’ Tending to the wounding of the emergence of biopolitics by way of Black critical figures such as Patterson and Spillers, allows for reconceiving of Foucault’s utility for the study of religion with acute attention to is constitutive antiblackness. The goal is to forestall the all-too-easy application of Foucault’s biopolitics as diagnostic and analytic on religion and to foreground the Black flesh, so as to adumbrate a mode of Black study which offers otherwise possibility to Foucault.

  • The Genealogy of the Confessing Subject. Confessional practices among the indigenous people of Chiapas, México.

    Abstract

    The purpose of this paper is to describe the author’s anthropological research inspired by Foucault’s genealogy of confession. Foucault argues that confession, developed by Christianity, became one of the West's most highly valued techniques for producing truth. Following this statement, the author decided to investigate the practices of confession among the culture of The Tzotzlil - indigenous Maya people of the central highlands of Chiapas, Mexico. The author has conducted ethnographic interviews with both Christian and traditional Maya families. The aim of the investigation was to verify how people with the same ethnic core but professing different religions perceive the role of confession in their lives. The results seem to confirm Foucault’s point of view. People who profess traditional Mayan religion do not have any rituals similar to individual confession but as soon as they convert to Christianity, confession starts to play an important role in their lives.

  • Thinking with Foucault about Outcaste Buddhism Asceticisms as a Challenge to Panoptic/Carceral Brahmanisms

    Abstract

    In his essay, “Pedagogy and Pederasty,” Leo Bersani suggested that Foucault’s oeuvre could be split into two distinct conceptions of power. The first was a conception of panoptic power most clearly articulated in Foucault’s poststructuralist masterpiece, _Birth of the Prison_. On this model, the individual body has no freedom—the body is an instrument of the governmental structure which exercises absolute domination. The second was the conception of power found in Foucault’s histories of asceticism. Bersani was extraordinarily critical of these volumes on ancient asceticism, accusing Foucault of abandoning the theoretical rigor of _Birth of the Prison_ and instead buying into the fantasy that one might be made more free through the ascetic process of intensification of one’s relationship to one’s desires. In this paper, I will explore how Foucault’s two seemingly irreconcilable models (explaining how the self negotiates power) help us to articulate a history of “untouchable” Buddhist asceticism.

  • The Indebted Body as an Economic Aggression: The Religious Violence of Economic Debt in Current Racial Capitalism.

    Abstract

    This paper examines the impact of economic debt within racial capitalism, using the murder of Alexa Negrón Luciano in Puerto Rico as a case study to explore the intersections of identity, religion, and economic violence. It argues that debt functions as a form of economic violence, particularly against marginalized communities, employing theoretical insights from Michel Foucault and Paul B. Preciado. The study highlights debt as a Foucauldian technology of body production intertwined with colonialism and heteronormative structures, transforming individuals into “indebted subjects” and “debtbodies” within a racial capitalist system. This analysis seeks to expose the violent and religious dimensions of economic debt, challenging traditional views and fostering a critical reevaluation of its societal impacts and ethical implications in the interplay between economy, race, religion, and identity.

  • Foucault's Critique in a Posthuman World

    Abstract

                Foucault’s use of critique is valuable for posthumanist scholars who reject established ideas of what it means to be human. Posthumanist scholars suggest that human identity is not as fixed as many would suppose. One’s treatment as human often depends on what one is “doing” rather than one’s “being” human. Similarly, Foucault’s discussions on biopolitics further elaborate on the ambiguity of human identity. Biopolitics reflect biological existence merely in terms of political existence. Due to the recent invention of man and its indefinite historical precedent, Foucault argued that the notion of man could easily cease to exist in the event of a possible critique.[i] I suggest that posthumanism has offered such a critique. Specifically, its cultural concern with technology has emphasized technological reconstructions that are changing what it means to be human.

     

    [i] Michel Foucault, The Order of Things: An Archeology of the Human Sciences (New York: Pantheon, 1971), 387.

A23-417

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Aqua Salon AB (Third Level)

This roundtable brings together several scholars to discuss Loriliai Biernacki’s recent book The Matter of Wonder: Abhinavagupta’s Panentheism and the New Materialism (Oxford University Press, 2022) in the broader context of South Asian philosophies of materiality. What does it mean for a thing to be “material”? What is the relationship between matter and consciousness? What does it mean to speak of the divine as immanent within the material world? How might premodern thinkers like Abhinavagupta contribute to contemporary philosophies of materiality and the recovery of wonder? Participants will discuss these questions and engage with Biernacki’s book from a variety of perspectives, including Śaiva Tantra, Sāṃkhya, and Jainism, followed by a response from the author.

A23-418

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Indigo 204A (Second Level)

After the abolition of slavery in the British Empire, South Asians were shipped to sugar plantations across the Caribbean as indentured workers. Indentured labor—a colonial scheme of migration and labor—produced the Indo-Caribbean diaspora. In recent decades, Indo-Caribbean groups have been migrating to North America, often finding themselves on diasporic and discursive margins. How can scholars move beyond the tropes of centers and margins, and towards methods and disciplinary directions that allow us a different perspective on diasporic religions? This roundtable invites scholars to think about religion and diaspora from (Indo-)Caribbean perspectives. By raising questions about ethnographic and archival methods, and addressing inter-diasporic dynamics, positionality, and disciplinary approaches in the study of Indo-Caribbean religions, we hope to make space for a larger discussion about navigating and negotiating the geopolitical and demographic assumptions that have come to shape the study of religion in South Asia, the Caribbean, and North America.

A23-419

Saturday, 5:00 PM - 6:30 PM

Hilton Bayfront-Cobalt 502A (Fifth Level)

Sacred sites and religious spaces can employ material, narrative, and ritual associations to link themselves into a global network across time and space. Following this broader perspective of religious sites and devotional spaces, this panel explores different ways of making sacred ground and the making of Buddhist sites in varying cultural geographies ranging from India and Central Asia to China and Nepal. The panel organizes the four papers into nodes in the lifecycle(s) of religious shrines and objects, from the birth of a shrine, its reproduction beyond the geography of its origin, and finally, the treatment of “expired” shrine objects. While the first three papers deal with the creation of Buddhist sites for devotion, the last paper is about the Manichaean-influenced creation of repositories for the “sacred waste” generated in devotional and religious lives. 

  • Kāliṅgabodhi jātaka's classification of Buddhist shrines revisited

    Abstract

    The Kāliṅgabodhi jātaka is a frequently referenced early Pāli text that offers a categorization of Buddhist temples and their worship. It is particularly noteworthy since it enumerates three distinct categories of Buddhist sacred buildings known as cetiya (Skt.: caitya), which are supposedly approved by the Buddha himself. These three types of cetiya are as follows: sārīrika-cetiya, also known as dhatu[ka]cetiya to enshrine bodily relics; cetiya connected to an item or place worn by the Buddha, like the seat of Enlightenment beneath the bodhi tree or the tree itself (pāribhogika-cetiya); and a third “indicative,” dedicatory or commemorative kind called uddesika-cetiya. In this paper, I revisit the three types of cetiya from the Kāliṅgabodhi jātaka, suggest a new interpretation of the uddesika-cetiya category, and discuss the three types of cetiya connections with different modes of pilgrimage.

  • Exploring the Sacred Landscape: An Account of Mañjuśrī and Wutai Shan in the Vṛhat Svayambhū Purāṇa

    Abstract

    Mañjuśrī is portrayed as the founder of the Kathmandu Valley in the Svayaṃbhū Purāṇa, where he is shown playing a vital role in founding the Nepalese Buddhist tradition. The Vṛhat Svayambhū Purāṇa describes in detail the visit of Bodhisattva Mañjuśrī to Kathmandu Valley from Wutai Shan (Pañca-śīrśa parvat) with his two consorts, Varadā and Mokṣadā, and accounts of his draining of the water in the lake and the establishment of the Kathmandu Valley with many sacred places. This study will explore an account of Mañjuśrī and Wutai Shan in the Vṛhat Svayambhū Purāṇa, examining it in both the Sanskrit and Newari languages. It will trace the origins and development of the Mañjuśrī cult in Nepal and discuss the significance of Wutai Shan to this cult.

  • The Chinese Frontier of Newar Buddhism: Art and Ritual

    Abstract

    This paper describes the farthest premodern extension of Newar Buddhist traditions into China. First are influences brought by master Arniko (1245-1306) who came to China with a team of artisans in the Yuan dynasty. This gifted versatile artist became so renowned for his work in central Tibet that the Mongol rulers of China brought him to their new city, Beijing. Arniko built the "White Pagoda," a chorten at the center of the walled city. This paper will describe the evidence of Arniko’s 20-year presence in China and point to possible influences on Chinese Buddhist traditions, including other temples in Beijing, Great Wall gateways, and at the spiritual/pilgrimage center Wutai Shan. Part II will connect several of these sites to the records associated with two later Newar visitors, the monks Sahaja Śri (at Wutai Shan 1369-1374) and Śri Śariputra (1335-1426), who appear in the Chinese annals.

  • Secret waste and its storage in Manichaean manistans and Buddhist viharas of Uygur Kocho along the Silk Road in East Central Asia

    Abstract

    This study focuses on Manichaean and Buddhist archeological finds dating from the 9th-13th centuries that were discovered by German and British expeditions (1902-1916) at Kocho (Ch. Gaochang) in the Turfan region (Xinjiang province, PRC) of East Central Asia and are housed in the Asian Art Museum in Berlin, the British Museum in London, and the National Museum in New Delhi.  The examples examined derive from Ruins α and K, both of which attest an initial Manichaean and subsequent Buddhist occupancy.  Their specific find sites have traditionally been interpreted as “library rooms.”  The material evidence supplied by the physical conditions of the fragmentary manuscripts and painted textiles, however, indicates otherwise.  This study argues that the objects in question were found preserved as sacred waste in geniza-like repositories that were set up during the Manichaean phase (9th-10th century) and continued to be used during the Buddhist phase (11th-13th century) of these monastic sites.