You are here

Online Program Book

In-person sessions begin with an A-prefix (i.e., A20-102), whereas Virtual sessions begin with an AV-prefix (i.e., AV20-102)
All Times are Listed in Central Standard Time (CST)


Theme: Living and Growing Prayers: Children, Time, and the Study of Religion

Friday, 12:30 PM-2:30 PM (Virtual)

In her recent searching collection of essays, The Art of Dying, the novelist Edwidge Danticat spends a moment reflecting on the question of what it is to pray. Having been tasked with penning a prayer for some occasion, she speculates about what sorts of things, what sorts of behaviors, might belong to this category. She notes that she has often thought that the work of writing in general might be considered a kind of praying. Silence too. And then she notes: even children are prayers, living and growing prayers. Danticat quickly moves on to other thoughts, but how might we dwell on this observation as a way into thinking about children, childhood, religion, and time? When and how is the work of child-rearing a kind of supplication? To whom is such work addressed? And what sorts of relations to the past, present, and future does one find in its practice? This roundtable brings together a group of scholars of religion and asks them to elaborate on Danticat’s observation in relation to their own work to reflect upon adults investments in children and how children live within the ambit of adults expectations and hopes for them.


Theme: Metaphors of Embodiment, Knowledge, and the Self in Indian and Islamic Philosophy

Friday, 12:30 PM-2:30 PM (Virtual)

While philosophers in both Islamic and Indian traditions often emphasize the importance of transcending the body to attain true knowledge, the body and embodied knowledge present a tension. In their attempts to articulate immaterial knowledge, philosophers frequently turn to metaphors concerning the body or practice. If these are only metaphors and if the self is fully immaterial, what is its relationship with the body? Given the ubiquity of such metaphors, how does the body help us to understand the immaterial? Through two panelists working on Hindu and Buddhist philosophy, and analysis of Sufi poetry, Ibn Sīnā’s narrative, and Suhrawardī's light metaphysics, the panel brings together a range of approaches to Islamic and Indian philosophy to explore different ways in which embodied practice or experience relates to immaterial knowledge. Given that philosophers frequently resort to descriptions of embodied experience as supports or aids in the communication of immaterial knowledge, this relationship can fruitfully be understood in terms of metaphor, that is to say, embodied experience serves (in different ways) as a metaphor for immaterial knowledge.

  • Abstract

    My paper considers the renowned and highly influential Muslim philosopher Ibn Sīnā’s (d. 1037) often neglected literary works within his broader philosophical system. Focusing on the discrete metaphors that make up the larger mimetic narrative of Ḥayy ibn Yaqẓān, an allegorical treatise charging the ascent of the soul, I contend that the purpose of these discreet metaphors is not primarily to convey knowledge, but rather to aid in the listener’s — or reciter’s— shaping of their own soul by inspiring virtuous action. These allegorical tales represent a key to linking the material and the immaterial in Ibn Sīnā’s philosophical system, highlighting a dialect between the action ordered by the materially grounded practical intellect and the knowledge accessed by the wholly immaterial theoretical intellect, a simultaneously perilous and fundamental relationship that endures so long as the soul is embodied. As such, Ibn Sīnā’s literary texts are decidedly not stories for the ignorant masses (as Gutas maintains), but rather tools for the intellectual and spiritual elite through which increasingly perfect harmonization within the soul is attained.

  • Abstract

    Scholars of Islamic mystical literature and intellectual history have been challenged by certain phenomena found within mystical texts after the 13th century, one of which is well attested in mystical commentaries of poetic works. It has been variously called the “allegorical interpretation” of poetic images, “mystical hermeticism”, “esoteric philology”, an artificial imposition of “equivalences” between poetic images and the technical terms of mystical, so that poetry “never means what it says”, or else has two meanings, a conventional and a real one. These assessments, however, fail to acknowledge epistemological principles found in the wrings of mystical-commentators that would allow analysts to understand what commentary actually accomplishes. This paper presents one of these epistemological principles, which I term “the cognitive imagination”. For these mystics, corporeal or “imaginal” forms also possess a noec dimension in the realized consciousness, an aspect revealed in mystical commentary. This principle resolves the interpretive dilemmas that have prevented a proper understanding of mystical interpretations of specific verses describing the beloved’s face.

  • Abstract

    Myscal knowledge presents a near-insurmountable insider-outsider division between praconers and theorists. Typically understood as an ineffable, non-conceptual, and dis-embodied state, many descripons of such knowledge begin with disclaimers that they are insufficient. While these descripons were not wrien to communicate myscal knowledge to "outsiders," they used metaphors and allegories that can be examined for their coherence relave to a myscs metaphysical and ontological assumpons. In his seminal work The Philosophy of Illuminaon, the myscal philosopher Shiha?b al-Di?n Suhrawardi? (d. ca. 1240 CE) gives two compelling metaphors for myscal experience: sexual intercourse and death. Though such imagery is hardly unique, Suhrawardi?s presentaon is striking. He characterizes both as a combinaon of pleasure, anxiety, and pain. The convergence of two intense embodied states provides a more vivid phenomenological approximaon of myscal knowledge than a straighorward metaphor. The paradoxical state of Suhrawardi?s metaphors encapsulates the contradicons, intensity, and non-raonal character of ineffable experience.

  • Abstract

    The famous Sanskrit word ātman is ubiquitous in philosophical discourse concerning the self in the Classical period and aerwards. The success of this term of art, and the debate surrounding its existence and essence, has obscured the long history of other discourses surrounding selood. In this paper, I will give a somewhat different history of selood by examining “the body” (tanū-, śarīra-) as an organizing principle of a key component of selood, namely, identy. This line of thinking follows the work of Majcher 2016 on “permeable embodiment” in the Rigvedic Āraṇyakas; in her study the body funcons like a kind boundary or membrane through which the facules of self can enter and exit. This paper closely compares three levels at which the metaphor of a permeable body is key to conceptualizaon of society, genealogy, and the individual. When taken together, this understanding of body casts considerable light on the Vedic noon of the self, one which far more in common with the noon of personhood found in later Buddhism than previously realized.

  • Abstract

    This paper reconsiders the theme of the “emptiness” (śūnyatā) of the self in certain Mahāyāna sūtras. This theme, advanced through metaphors for the ephemeral and disgusting nature of the corporeal body, finds its counterpoint and telos in the glorification of the true, eternal body (kaya) of a Buddha. The sūtras themselves claim both to effect the ritual transformation from the one to the other and to constitute the perfect Buddha body thus obtained. By hearing, studying, memorizing, and uering the words that constute the immortal essence of buddhahood, the frail and foul bodies of mere mortals are transformed into perfect verbal bodies of Buddhas. At the heart of these claims to performave potency lie several interlinked metaphors rooted in South Asian rituals of (self-)sacrifice and a Vedic “poetics of power” (Proferes 2007), by means of which Buddha-speech becomes sacrificial food and fire and the seminal fluid of royal uncon. These metaphors make such sūtras both means and end of a ritual process, and make practices of textual embodiment into acts of self- sacrifice. In this respect, they are not merely metaphors of sacrifice, but metaphors as sacrifice.


Theme: Blood and Soil Ideologies in Contemporary Heathenry

Friday, 12:30 PM-2:30 PM (Virtual)

Recent events at the US Capitol put contemporary Heathen symbols in the spotlight with the prominent tattoos of QAnon supporter Jake Aleri. While he does not identify as Heathen the symbolism of his tattoos associates Heathenry with far-right conspiracy theories in the public imagination. Past research notes a divide between racist and non-racist Heathens, often characterized as folkish and universalist, respectively. More recently, some practitioners have begun to refer to themselves as inclusive. Inclusion is a higher standard than tolerance, requiring welcoming diversity and making space for differences. Recent research suggests that most Heathens espouse progressive politics, but other researchers debate the accuracy of these findings. Papers in this session use ethnographic and sociological methods to investigate the role of ancestry in Heathen religion and ideas about attachment to place in North America. Some focus on racist expressions of this, and others note divergences, ambiguities and tensions, while others emphasize the positive capacities of Heathen traditions to develop deeper attachments to place that respect the original inhabitants of the land.

  • Abstract

    The Heathens of Raven’s Knoll, a campground and spiritual retreat center in eastern Ontario, fear that ancestor veneration may contribute to racism in Heathenry when people who are racist are drawn to the idea of celebrating ethnic heritage, but indicate that this is not what ancestor veneration is about for inclusive Heathens such as themselves. Inclusive Heathens welcome people of all backgrounds so long as they do not discriminate against others on the basis of ancestry, race, ethnicity, age, sexual orientation, gender expression, disability, class or any other spurious categorization. These Heathens venerate a variety of ancestors, not just ancestors of blood or biological ancestors, but also ancestors of affinity or imagination, and ancestors of place. Their veneration of ancestors of place overlaps with veneration of landvaettir, or the regenerative powers of nature (genius loci), and may provide a means through which practitioners can begin to develop deeper connections with the land through ancestor veneration without falling prey to ideologies of “blood and soil.” This research is based on interviews and participant observation with Heathens in Ontario from 2018-2019.

  • Abstract

    White people have, since the civil rights triumphs of the 1960s, increasingly sought to explore and claim ethnic belonging in dialogue with and resistance to the fluid socio-historical construction of whiteness. Heathens are one such group, articulating a sacred connection to the lands of their European ancestors and the myths, archaeological evidence, and material culture that forms the basis for their religio-cultural system. American Heathens have shown a growing interest in DNA testing, laying claim to the authenticity of their imagined belonging to an ethnic peoplehood and an ancestral motherland. This connection between conceptions of genetic belonging and imagined place contributes to American Heathen’s sense of cultural and ethnic identity. I illustrate how American Heathens construct this peoplehood through imagined links to and ownership over a place they have often never been, and their genetic links to a people from which they are culturally, historically and linguistically foreign. I explore how this imagined place and peoplehood is complicated by and in turn influences their conceptualizations of the indigenous history of the American soil on which they live.

  • Abstract

    Years before the 2021 storming of the U.S. Capitol and the 2017 Unite the Right Rally, Stephen McNallen sought to stir up members of the Asatru Folk Assembly into politically active white nationalism. Warning of imminent racial extinction, he wrote “We must sink down roots in the soil, and insist on our right to be here…. Our forebears fought and died to carve out this place in the world, and we will not give it up.” There it is in plain sight: blood and soil, ancestors and land. Drawing on archival research and ongoing online analysis, this paper examines the strategies used by racist Asatru to assert its ties to the land of North America. In the 1990s, religious and political theater around Kennewick Man became the context to make claims of White indigeneity in the Americas. Performances of religious ritual and political magic invoke the power of the Norse gods over the landscape. Land-mysticism enables personal religious experiences of belonging to the land and connections to localized nature spirits. Newer strategies tap into the American dream of property ownership and capitalist investment to form a distinctly American Völkisch approach to blood and soil ideology.

  • Abstract

    Most researchers have studied Heathenry in the context of racism (Berry 2014, Gardell 2003, Kaplan 1997, Rood 2020, von Schnurbein 2017, but a few describe the beliefs and practices of inclusive Heathen communities (Davy 2021, Harmsworth 2015). Some suggest that inclusive Heathens outnumber the intolerant (Snook 2015). However, aside from the informal discussions of difference (Calico 2013, Snook 2015), it is unclear if different patterns of religious belief or practise might characterize Heathens who endorse extreme right wing political positions versus those of inclusive Heathens. To what degree do folkish and inclusive Heathens practice the ‘same’ religion? Does religious belief or practice correspond with intersecting ideological or identity positions? This paper advances this research by itemizing a list of the beliefs and practices that have been postulated as differences between these religious expressions of Heathenry. The list to be discussed is composed of those points of contrast identified in the academic literature, as well as the observations of an inclusive Heathen researcher preparing a survey instrument to study right wing extremists who are Heathens.


Theme: Blinded by the White: Race, Religion and Video Gaming

Friday, 12:30 PM-2:30 PM (Virtual)

Even a cursory glimpse at the world today makes evident the importance of the study of race, religion, and video gaming. Not only do video games have both huge financial and aesthetic reach, but they are also a cultural lightning rod that makes implicit values explicit. Video games differ from other media because their immersion and interactivity allow for designing experiences that allow for agency and moral choices. Because of this, video gaming and religion has become its own field. Surveying the last twenty-five years, however, the field of video games and religion is lagging when it comes to studies on race. As the first steps in filling this lacuna, our panel will present four papers on: [1] race and religion in the Chinese video game Gujian 2; [2] how Voodoo has been inextricably linked to technology in games such as Shadow Man; [3] what games such as Far Cry 4 reveal about how colonial and deeply orientalist stereotypes are still being reproduced; and [4] on how the conspiracy theory, QAnon, while racist and evil, resembles both a game and a religion. The panel will take a slightly non-traditional format and allow the audience to actually play the games.

  • Abstract

    Although race and religion are both modern Western inventions, premodern China is not without 'racial' thoughts or 'religious' traditions. This paper proposes to study the entanglement of race and religion in Gujian 2, a Chinese RPG game released in 2013, the same year when the Chinese government announced the 'One Belt One Road' initiative. The story of Gujian 2, set in the Tang dynasty (618-907), features the conflict and reconciliation between the Tang empire and a kingdom named Juandu located in today's Xinjiang, close to Tajikistan and Kyrgyzstan. Yue Wuyi, the protagonist, is a Juandu prince adopted by the Tang general who conquered Juandu and executed the king. Educated in Confucian ethics, Yue must get revenge for his biological father to practice filial piety. However, assimilation of the 'barbarian' into the superior Han civilization is also a Confucian ideal. Playing the game, the gamer will follow the protagonist to choose the Han side, give up revenge, and instead work on business relations between Juandu and Tang. Despite its attempt to introduce a non-Chinese protagonist, the game ends up promoting Chinese racial nationalism backed up by Confucian teachings.

  • Abstract

    From the late 1980s to the present-day, Voodoo has been inextricably linked to technology. This relationship also finds expression in the world of video gaming. The use of Voodoo in game developers’ names and the integration of stereotypical notions of the Voodoo doll into games like Xbox’s Voodoo Vince and EA’s The Sims 4: Paranormal are just some examples of the appropriation of this Africana religious tradition in gaming. Utilizing gameplay data, this paper discusses multi-varied representations of Voodoo in PlayStation’s Shadow Man. Specifically, it focuses on how Voodoo is reduced from a cosmologically rich tradition to a stereotypical representation, characterized by racialization and violence.

  • Abstract

    On January 6, 2021, the United States Capitol was stormed in an attempt to overturn Donald Trump’s defeat in the 2020 presidential election. Many of his followers were also supporters of the internet conspiracy QAnon. As a scholar of both Game Studies and Religious Studies, and when I first saw these posts I knew exactly what they were, part of an evolving racist game. Obviously, QAnon is dangerous, but can we call it evil rather than just really, really ethically wrong? As I use the term, evil indicates not simply the absence of good, but a way to name that profound unfathomable malevolence that has no moral or natural logic that justifies it. I make three major points: First, QAnon shows the relationship between religion and play, and ritual and games, and how both can go wrong. Second, even evil untruths can have real consequences. Last, at this time of the decline of the Humanities, and the closing of Religious Studies departments, the teaching of the critical study of religion, particularly popular religion, and specifically digital religion, is of utmost importance.

  • Abstract

    In Far Cry 4, the player-protagonist often travels through a landscape that is filled with statues of gods, prayer flags, and shrines. In fact, one of the missions takes place inside a temple and in the game’s obvious references to Nepal in the landscape and culture-scape of the game’s fictional locale, Kyrat. The Kyrati people are shown as following one religion, quite comfortably avoiding the multi-religious complexity of the region, where Hinduism and Buddhism coexist. The game's developers have introduced various complexities of religious beliefs and hinted at a plural culture, only to end up perpetuating the set of oriental stereotypes that belie the initial potential of the game. Through the way in which a popular triple-A game decides to represent the cultures and religions of the Indian Subcontinent is indeed an important lens to examine how colonial and deeply orientalist stereotypes about Hindu and Buddhist practices are being, surprisingly, perpetuated in such recent narrative media such as video games. This paper is an attempt to explore these attitudes and stereotypes.


Theme: The Divine Institution: White Evangelicalisms Politics of the Family (Rutgers University Press, 2021): An Author Meets Critics Panel

Friday, 12:30 PM-2:30 PM (Virtual)

This panel is a discussion of Sophie Bjork-James forthcoming monograph, The Divine Institution: White Evangelicalisms Politics of the Family (Rutgers University Press), slated for release on March 12, 2021. Bjork-James, trained in anthropology, provides an account of how a theology of the family came to dominate a white evangelical tradition in the post-civil rights movement United States, providing a theological corollary to Religious Right politics. More than a history, it considers the impact of this narrow theology on the experiences of young evangelicals today. The panel will begin with opening remarks by presider Rebecca Barrett-Fox, followed by critical engagement with The Divine Institution by Amy DeRogatis, Sara Moslener, and Monique Moultrie. Author Sophie Bjork-James will respond to their critique before discussion is opened to the floor. We anticipate this session will appeal to scholars of religion and race, gender, sexuality, reproduction, politics, and rightwing movements, as well as those interested in the publishing on politically thorny topics where backlash is likely.


Theme: Plural Methods in Interreligious Engagement: A Roundtable

Friday, 12:30 PM-2:30 PM (Virtual)

A roundtable session whose purpose is to enable comparison between four prominent methods in interreligious engagement: Comparative Theology, Theology of Religions, Scriptural Reasoning, and Intercultural Theology. The panel is intended to provide an informative and succinct discussion of the relevant areas of overlap, convergence, and difference between the different approaches. The focus of the discussion is practice and theory with each speaker speaking for 15 mins each on one or more of the following questions: 1. What is the goal of interreligious engagement in the method under discussion? 2. What requirements are made of participants (both explicitly and implicitly)? 3. How does the method conceive (and practice) commonality and difference between traditions? (possible discussion of agreement/disagreement, consensus/dissent, embrace or refusal of 'common humanity' as a condition for dialogue.)


Theme: Mapping New Digital Geographies of American Islam during the COVID-19 Pandemic

Friday, 12:30 PM-2:30 PM (Virtual)

The proposed panel offers papers that consider online and physical religious spaces in which American Muslims engage in devotional practices reshaped according to COVID-19 social distancing guidelines. Space in the proposed panel is understood as an active process that is continually produced and reproduced through intricate interrelationships between objects and products (Lefebvre 1974) . Religious spaces that we discuss are thus located in a matrix of materiality, institutions, and technologies, interpolating physical objects, social structures, authority, belonging, and continuous, if not always explicitly articulated, innovation. Recognizing these complex ecologies of social and religious lives, the papers in the panel are located along multiple theoretical and methodological continuums:individual-collective, online-physical, and nonnormative-normative. They simultaneously highlight the parallel, longstanding trends in the study of lived religion (subjectivation, holistic approaches, refashioned collectivities, fractured religious identity, departure from dogmatic belief) and highlight embedded social relations produced in digital spaces.

  • Abstract

    This presentation addresses Muslim American community and institutional responses to the coronavirus pandemic: the need for social distancing, and the struggle to flatten the curve. Muslims are adapting and organizing in the time of COVID-19 in response to the demands and challenges of this time as well as in sensitivity to the needs and agendas of Muslim communities. In this paper, I address the ways in which Muslim activists at the intersection of spirituality, gender, race, and politics are organizing in new ways, often in response to unsatisfactory institutional reactions. Using Muslim feminist frameworks, I discuss how access for women in Muslim religious and spiritual spaces is affected by organizational and community pandemic response. Using two case studies: the response of American Muslim communities to the coronavirus pandemic, and the reconfiguration of practices during Hajj 2020, I suggest that the pandemic response replicated, to some degree, unequal gendered access to religious spaces.

  • Abstract

    This paper analyzes 3 events that normally would have occurred in person but instead took place online in 2020 because of COVID-19: a Muslims for Progressive Values (MPV) Ramadan retreat in May; an Eid al Fitr celebration and prayer co-hosted by MPV, the El-Tawhid Juma Circle (ETJC) Unity Mosque in Toronto, and several other international Muslim organizations, the same month; and a janaza (funeral prayer) for the Egyptian lesbian activist Serah Hegazi, hosted by ETJC in June. In examining these 3 events, I use a tactics of intersubjectivity framework to explore how participants' authentication of their Muslim identities and legitimation of their nonconformist interpretations was the outcome of semiotic practices, including not only language, but also the multimodal affordances of videotelephony (Zoom), which enabled them to use, reveal, or hide their bodies through various uses of cameras, clothing, and movement. As participants made claims and challenges to authority through such resources, they revealed tensions over power, authority, embodiment, gender, and sexuality at the center of contemporary discussions about North American religion and a globalized Islam.

  • Abstract

    Practices devised to limit the spread of the coronavirus have changed the way many people do religion. Practices from the margins' in particular, attending online mosques and prayer groups, using online religious resources, or praying alone only, have suddenly become commonplace. Based on 38 open-ended online surveys distributed among 'nonconformist' Muslim women living chiefly in the USA and the UK (with single respondents in six other countries), this paper employs the framework of lived religion. Our analysis evidences the existence of four narratives that reflect fluctuations in the intensity and type of religious practice. They demonstrate the ambivalence inherent in lived religion, whereby the ideal of rigorous striving for purity is always confronted with often contradictory requirements of present circumstances. The manifold manifestations of the lived religion captured in this study support the call for incorporation of a wider array of Muslim identities in the study of Islam.

  • Abstract

    This paper surveys and assesses American Muslim community approaches to lived Islam in the digital space during the 'long slog' of the ongoing Covid-19 pandemic. Dividing the pandemic into three stages (March-September 2020, October 2020-March 2021, and April-Sept 2021), it examines the evolution of digitally-based religious worship and community efforts. Using lived religion and digital religion frameworks, it surveys the proliferation of community-building initiatives, sharing several United States-based case studies that highlight various approaches to sustaining faith and community in the midst of extended disruptions to personal, professional, social, and religious lives. As vaccination rates increase and communities anticipate Covid-19's shift from pandemic to endemic status, the paper concludes by turning to community discussions of the kinds of practices that American Muslims might take forward and continue after the pandemic, focusing on questions of how these practices might help build and sustain communities across a continuum of online and offline activities, in ways that are attentive to issues of equity, access, and inclusion among American Muslim communities.


Theme: Black Queer Responses to Injustice Through a Pandemic

Friday, 12:30 PM-2:30 PM (Virtual)

The Committee on the Status of LGBTIQ Persons in the Profession is pleased to offers this Special Topics Forum as an opportunity for discussion of how our panelists see their work as critical interventions and innovative responses of Black queer thinkers and teachers to the pandemic, police brutality, and other inequities and challenges.

This virtual session will include presentations, a response, an opportunity for small group discussions in Zoom breakout rooms, and a concluding open forum.


Theme: Board Meeting

Friday, 12:30 PM-4:30 PM (In Person)

Marriott Riverwalk-Milam



Theme: Annual Lecture

Friday, 1:00 PM-3:00 PM (Virtual)

In T.F. Torrance’s trinitarian theology, the homoousion plays the role that the doctrine of divine simplicity played for the pro-Nicene theologians in the fourth century. This lecture will demonstrate that point, and then consider the historical and systematic implications of it. It is arguable that Torrance offers us a way to preserve trinitarian orthodoxy without the need to invoke the troublesome concept of simplicity, which would be a significant gain; it is also arguable that even in Torrance’s deployment, the homoousion is too capacious of doctrines the Fathers would have regarded as tritheistic.

  • Abstract

    In T.F. Torrance’s trinitarian theology, the homoousion plays the role that the doctrine of divine simplicity played for the pro-Nicene theologians in the fourth century. This lecture will demonstrate that point, and then consider the historical and systematic implications of it. It is arguable that Torrance offers us a way to preserve trinitarian orthodoxy without the need to invoke the troublesome concept of simplicity, which would be a significant gain; it is also arguable that even in Torrance’s deployment, the homoousion is too capacious of doctrines the Fathers would have regarded as tritheistic.


Theme: Sharing our Experiences

Friday, 1:00 PM-4:00 PM (Virtual)

This initial meeting will be framed around 3 big questions: 1. What specific problems and issues have faculty encountered in the US and Canada when implementing disability pedagogy and how has this impacted student learning? 2. Where is the resistance and how might it be met through specific teaching practices? Participants will each be given time to narrate their own experiences and share any relevant documentation (syllabi, DEI statements, disability-informed programing, etc.) for all participants to peruse. In response to these experiences, the invited curriculum designers will begin to share their own experiences of reforming curriculum that bears analogies to the dilemmas and challenges presented by content experts.


Theme: E-Publishing Workshop

Friday, 1:00 PM-5:00 PM (Virtual)

The open-access website of the Center for the Study of Material and Visual Cultures of Religion ( offers many opportunities for scholarship and teaching as well as for broader public engagement. The website is an international, interdisciplinary, multi-generational collaboration. It hosts a scholarly born-digital double-blind peer-reviewed journal and a born-digital exhibition space. It allows many different contribution types of varying lengths. It encourages contributions about all religions and their material forms across time and space. It can accommodate audio and video and 360 panoramic forms as well as still photography. It imagines audiences of teachers, civic groups, and religious communities as well as scholars. This AAR workshop will combine presentations about creative uses of the website with think session opportunities to provide feedback about how the site might better address the needs of AAR members. MAVCOR is grateful for the support of Yale University and the Henry Luce Foundation.


Theme: Matricentric Feminist Approach: A Follow-Up Workshop

Friday, 1:00 PM-5:00 PM (Virtual)

This workshop will follow up on the 2020 workshop on the intersection of motherhood and religion to strengthen, and create, connections, to deepen our reflection and identify steps to establish a distinctive field of research in religious studies, within the AAR and more widely. We will build on discussions started in 2020 and consider topics on motherhood/ mothering (as institution and experience) or parenting, with references to contemporary maternal theory, motherhood studies and matricentric feminism. Participants will have the opportunity to discuss their work and to network with researchers who focus on common research themes: alternative forms of motherhood and mothering, divine and human mothers, or (non-religious) feminist perspectives that consider both motherhood and religion as oppressive. Designed from a comparative and interdisciplinary approach, this workshop also provides opportunities for networking to researchers at various stages of their career, using different methodologies, and focusing on diverse religious sources and contexts.


Theme: Turning the Lived into Text: Theology, Ethnography and Writing

Friday, 1:00 PM-5:00 PM (Virtual)

The Ecclesial practices group invites to a workshop on theology and ethnography. The focus this year is on writing theological ethnography. How do we turn the lived into written texts? Participants will be introduced to different genres of theological writing and hear how some scholars have dealt with the practice of writing. We will also do some practical writing assignments together.


Theme: FPE Annual Gathering

Friday, 1:00 PM-7:00 PM (In Person)

Convention Center-301B


Theme: Environmental Ethics and Adventist Practical Theologies in Light of the Pandemic

Friday, 1:30 PM-4:30 PM (In Person)

Grand Hyatt-Texas D

2:45-3:00 pm Business Session III

3:00-3:15 p.m. Break

3:15-4:15 Sectional Meetings + Conveners
• Old Testament (Jody Washburn)
• World Religions/Missiology (John Jones)
• New Testament (Erhard Gallos)
• Christian Theology and History (Martin Hanna)
• Philosophy and Ethics (Roy Benton)
• Practical Theology (Ernie Furness)
• Black Theology Group (Lincoln Nogueira)

4:15-4:30 p.m. Break


Theme: Women's Caucus Workshop Gathering

Friday, 2:00 PM-3:30 PM (In Person)

Convention Center-301C

Come enjoy the camaraderie of the Women's Caucus and network with other scholars. Learn about the caucus and join in this workshop-style session as we engage the 2021 AAR conference theme, “Religion, Poverty, and Inequality: Contemplating Our Collective Futures” from the perspective of those researching on gender, sexuality and religion. Join in this exciting conversation as we share ideas on how we might advance the public engagement of this topic through our research, in our institutions, and beyond. As part of the program, we would like to give a warm welcome to international scholars and encourage them to attend our gathering.