In-person November Annual Meeting 2025 Program Book

This paper analyzes the relationship between prosperity gospel theology and colorblind conservatism in the years between Brown v. Board and the 1978 Bakke ruling. It argues that the boom in prosperity gospel churches and platforms in the 60s and 70s is both a product of and contributor to the rise of colorblind conservatism during those decades due to the way the prosperity gospel's highly individualistic theology paints a lack of success as stemming exclusively from personal moral failure and not from systemic barriers to upward mobility for non-white Americans. Because God and the free market would bless and chasten individuals as they deserved, under this framework, any policies that took into consideration a degree of racial preference—like affirmative action or today's DEI policies—could and would be labeled an infringement on the rights and freedoms of those they passed over—namely, white Americans. 

From the United Daughters of the Confederacy (UDC) to Moms for Liberty, conservative women’s groups have been powerful architects of historical memory. Belied by particular theological beliefs around race and gender, these groups have waged wars for control over how U.S. history is taught in public schools. The UDC’s Lost Cause narrative framed the Confederacy as ordained by God, just as Moms for Liberty invokes Christian values to challenge discussions of race, gender, and social justice in schools. Both groups leverage rhetoric of “freedom” to exclude perspectives that challenge their ideological commitments. Through lobbying, textbook influence, and public rituals, they have embedded their vision of history into American education. By examining their strategies, this paper reveals how religiously motivated conservative women have wielded extraordinary influence in shaping public education—demonstrating that battles over history are, at their core, battles over the future.

Was Donald Trump’s election—twice—shaped by the ideological undercurrents of American metaphysical religion? If Norman Vincent Peale’s gospel of self-made success was more than New Thought-evangelical subculture but, as Catherine Albanese argues in The Delight Makers (2024), the fabric of American theology, then Trump’s political ethos—his relentless optimism, self-mastery rhetoric, and ‘Make America Great/Healthy Again’ paradigm—merits reexamination. This paper brings together Albanese’s Delight Makers and Republic of Mind and Spirit (2007), Cathy Gutierrez’s Plato’s Ghost (2009), and Kate Bowler’s Blessed (2013) to trace New Thought’s metaphysical endurance—from nineteenth-century spiritualists to Peale’s midcentury positive thinking through to Trump’s America. It asks whether the metaphysical tradition, fused with neoliberal market logic, has not just shaped the self-help genre but infused American politics with Albanese’s ‘theology of desire’—where ‘faith in belief’ functions as an operational gaze, a mechanism of control. This paper ultimately reconsiders how Horatio Alger’s rags-to-riches myth remains a national creed.

Naiṇī or Nāginā devī is the name of nine mythical serpent sisters who rule as goddesses and mothers over the Pindar river valley in Uttarakhand, India. They establish their rule and their kinship ties to the human people through half-year long journeys, during which they take the shape of bamboo poles clothed with saris. Their serpenthood sets the Naiṇīs into a relation to other serpent deities and spirits called nāg all over South Asia (and far beyond). In this paper, I aim to figure out the place of these local deities within a larger nāgasphere, exploring what they have in common with other nāginīs and nāgas, and what distinguishes them. Especially important are their relation to the Earth and to an Underworld, their connection to fresh water resources and to trees, their enmity to the Garuḍa bird, and their relation to widely known nāga kings such as Kāliya and Vāsuki. 

Nāgas are imaged as goddesses in South Indian Hinduism, where they enjoy enormous popularity due to their connection with fertility, healing, and auspiciousness. Nāga worship is also prescribed by astrologers to relieve nāga dōṣam, the astrological “blemish” caused by harming/killing snakes. Linked with late marriage and infertility, nāga dōṣam manifests in ill-fated configurations of the planetary deities Rahu and Ketu in one’s horoscope. Drawing on long-term ethnographic research on nāga traditions in South India, this paper describes the multiple manifestations that nāgas may take and analyzes the rich repertoire of their worship. It also considers the tiered, ticketed pūjās to pacify Rahu and Ketu offered at the Srikalahasti temple. While these “one and done” rituals have emerged as attractive alternatives to more complex and time-intensive redressals for dōṣam, this paper suggests that shifting devotional tastes and consumption practices have contributed to decentering snakes in contemporary rituals to relieve this condition.

In previous translations of Buddhist stories, the Buddha is sometimes described as having “tamed” various nāgas, whose capacity for awakening in that lifetime is prevented by their animal birth. Yet visual narratives seem to show that artists carved such interactions with more nuance. Across early Buddhist sculptures, ancient artists represented the different bodily form of nāgas in visual narratives through their unique ability to maintain cobra form and take the form of a human body. In one Sanchi pillar scene, the artist has represented the Buddha’s encounter with a nāga as the head of a majestic and fearsome cobra peering out from behind a stone shrine representing the Buddha. Rather than “taming” the nāga there, the Buddha is written to have met the heat of the nāga’s fire, emblematic of his inability to restrain his anger, with his iddhi, matching "fire with fire".

This presentation draws on published scholarship and fieldwork in Vidarbha, central India, to consider the transformation of how Ambedkarite Indians have understood nāga figures in the past seventy years. In The Untouchables: Who Were They and Why They Became Untouchables (1948), B.R. Ambedkar offered a self-consciously speculative reconstruction of Nagas as an ancient group of humans in central India, as part of an effort to establish ancient Buddhist roots for Dalits or so-called Untouchables who would eventually convert (reconvert, in Ambedkar’s view) to Buddhism in 1956. Since then, Ambedkar’s reading of naga history has been widely adopted by Ambedkarites as a disenchanted view of nāgas that also functions mythically (as a use of a historically unverifiable past) to enable Ambedkarites to offset Hindu nationalist historiography. These views of nagas are further complicated when interacting with Japanese Buddhist collaborators whose interpretations of nagas are very different.

Naiṇī or Nāginā devī is the name of nine mythical serpent sisters who rule as goddesses and mothers over the Pindar river valley in Uttarakhand, India. They establish their rule and their kinship ties to the human people through half-year long journeys, during which they take the shape of bamboo poles clothed with saris. Their serpenthood sets the Naiṇīs into a relation to other serpent deities and spirits called nāg all over South Asia (and far beyond). In this paper, I aim to figure out the place of these local deities within a larger nāgasphere, exploring what they have in common with other nāginīs and nāgas, and what distinguishes them. Especially important are their relation to the Earth and to an Underworld, their connection to fresh water resources and to trees, their enmity to the Garuḍa bird, and their relation to widely known nāga kings such as Kāliya and Vāsuki. 

Nāgas are imaged as goddesses in South Indian Hinduism, where they enjoy enormous popularity due to their connection with fertility, healing, and auspiciousness. Nāga worship is also prescribed by astrologers to relieve nāga dōṣam, the astrological “blemish” caused by harming/killing snakes. Linked with late marriage and infertility, nāga dōṣam manifests in ill-fated configurations of the planetary deities Rahu and Ketu in one’s horoscope. Drawing on long-term ethnographic research on nāga traditions in South India, this paper describes the multiple manifestations that nāgas may take and analyzes the rich repertoire of their worship. It also considers the tiered, ticketed pūjās to pacify Rahu and Ketu offered at the Srikalahasti temple. While these “one and done” rituals have emerged as attractive alternatives to more complex and time-intensive redressals for dōṣam, this paper suggests that shifting devotional tastes and consumption practices have contributed to decentering snakes in contemporary rituals to relieve this condition.

In previous translations of Buddhist stories, the Buddha is sometimes described as having “tamed” various nāgas, whose capacity for awakening in that lifetime is prevented by their animal birth. Yet visual narratives seem to show that artists carved such interactions with more nuance. Across early Buddhist sculptures, ancient artists represented the different bodily form of nāgas in visual narratives through their unique ability to maintain cobra form and take the form of a human body. In one Sanchi pillar scene, the artist has represented the Buddha’s encounter with a nāga as the head of a majestic and fearsome cobra peering out from behind a stone shrine representing the Buddha. Rather than “taming” the nāga there, the Buddha is written to have met the heat of the nāga’s fire, emblematic of his inability to restrain his anger, with his iddhi, matching "fire with fire".

This presentation draws on published scholarship and fieldwork in Vidarbha, central India, to consider the transformation of how Ambedkarite Indians have understood nāga figures in the past seventy years. In The Untouchables: Who Were They and Why They Became Untouchables (1948), B.R. Ambedkar offered a self-consciously speculative reconstruction of Nagas as an ancient group of humans in central India, as part of an effort to establish ancient Buddhist roots for Dalits or so-called Untouchables who would eventually convert (reconvert, in Ambedkar’s view) to Buddhism in 1956. Since then, Ambedkar’s reading of naga history has been widely adopted by Ambedkarites as a disenchanted view of nāgas that also functions mythically (as a use of a historically unverifiable past) to enable Ambedkarites to offset Hindu nationalist historiography. These views of nagas are further complicated when interacting with Japanese Buddhist collaborators whose interpretations of nagas are very different.

This paper has two purposes: it examines survey methodologies for researching minority religious communities, taking the Jehovah’s Witnesses’ Motivations, Attitudes, Practices (JW-MAP) surveys as a case study; and then reports a comparative analysis of Jehovah’s Witnesses in Canada and Argentina. Analyzing responses from c. 2,000 Witnesses in each country, the paper compares religious belief, belonging, bonding, and behavior, examining differences in socialization pathways, religious motivations, and social networks as potential correlates of differences. Argentina’s predominantly Catholic context contrasts with Canada’s more diverse religious context and constitutional framework, providing useful contextual variation. Findings summarize national differences – and commonalities – in the religiosity of Jehovah’s Witnesses. By comparing Witnesses to broader population samples, the paper also provides evidence on their religious and social distinctiveness. The evidence presented here contributes to understanding of the evolving religious landscape, and the social space of Jehovah’s Witnesses within different national contexts. 

Research on Jehovah’s Witnesses in Canada often uses American data to analyze their status. Although the two countries share many legal values and cultural pluralism, Canada is very different in its management of religious diversity and its interpretation of religious freedom. Our research attempts to paint an objective portrait of the JWs through court decisions and does the same for the social integration of the communities. To do so, we distinguish the court decisions between three different periods and follow the evolution of the JWs as a religious group. We will cross-reference these results with social perceptions of the JWs. The results may provide a better understanding of the underlying gaps.

Jehovah’s Witnesses have a long history in Argentina, arriving in the early 20th century. They faced two periods of religious prohibition, but with democracy’s return, their presence gradually gained acceptance. Today, they experience “low-key integration,” publicly practicing their faith without reprisals. However, challenges persist, particularly regarding blood transfusion objections and resistance to patriotic symbols. This paper examines the Argentinean context in comparison to other countries. It draws on data from the JW-MAP (Jehovah’s Witnesses’ Motivations, Attitudes, Practices) project, which conducted three surveys across six nations. These include a member survey, a YouTube presence and reactions analysis, and a YouGov survey. By analyzing these sources, we aim to explore different forms of social integration of Jehovah’s Witnesses in Argentina and how they compare to global trends.

This study investigates and assesses the prevailing attitudes towards Jehovah’s Witnesses on social media platforms in six different countries (Argentina, Canada, France, Japan, Nigeria, United Kingdom) over a five-year period. It does so by closely analyzing the portrayal of the organization on various YouTube channels native to these countries. By drawing on critical theories in social media studies, it specifically inquires into how the content of videos and social interactions on these channels depict the organization, its leadership, practices, and its core beliefs. It outlines how these representations seem strategically crafted to impact the organization’s active members and broader societal influence, legal viability, and theological visibility. The research used web scraping Python codes to collect data and qualitative methods, R Studio and various Python libraries to meticulously analyze and interpret results. 

This paper has two purposes: it examines survey methodologies for researching minority religious communities, taking the Jehovah’s Witnesses’ Motivations, Attitudes, Practices (JW-MAP) surveys as a case study; and then reports a comparative analysis of Jehovah’s Witnesses in Canada and Argentina. Analyzing responses from c. 2,000 Witnesses in each country, the paper compares religious belief, belonging, bonding, and behavior, examining differences in socialization pathways, religious motivations, and social networks as potential correlates of differences. Argentina’s predominantly Catholic context contrasts with Canada’s more diverse religious context and constitutional framework, providing useful contextual variation. Findings summarize national differences – and commonalities – in the religiosity of Jehovah’s Witnesses. By comparing Witnesses to broader population samples, the paper also provides evidence on their religious and social distinctiveness. The evidence presented here contributes to understanding of the evolving religious landscape, and the social space of Jehovah’s Witnesses within different national contexts. 

Research on Jehovah’s Witnesses in Canada often uses American data to analyze their status. Although the two countries share many legal values and cultural pluralism, Canada is very different in its management of religious diversity and its interpretation of religious freedom. Our research attempts to paint an objective portrait of the JWs through court decisions and does the same for the social integration of the communities. To do so, we distinguish the court decisions between three different periods and follow the evolution of the JWs as a religious group. We will cross-reference these results with social perceptions of the JWs. The results may provide a better understanding of the underlying gaps.

Jehovah’s Witnesses have a long history in Argentina, arriving in the early 20th century. They faced two periods of religious prohibition, but with democracy’s return, their presence gradually gained acceptance. Today, they experience “low-key integration,” publicly practicing their faith without reprisals. However, challenges persist, particularly regarding blood transfusion objections and resistance to patriotic symbols. This paper examines the Argentinean context in comparison to other countries. It draws on data from the JW-MAP (Jehovah’s Witnesses’ Motivations, Attitudes, Practices) project, which conducted three surveys across six nations. These include a member survey, a YouTube presence and reactions analysis, and a YouGov survey. By analyzing these sources, we aim to explore different forms of social integration of Jehovah’s Witnesses in Argentina and how they compare to global trends.

This study investigates and assesses the prevailing attitudes towards Jehovah’s Witnesses on social media platforms in six different countries (Argentina, Canada, France, Japan, Nigeria, United Kingdom) over a five-year period. It does so by closely analyzing the portrayal of the organization on various YouTube channels native to these countries. By drawing on critical theories in social media studies, it specifically inquires into how the content of videos and social interactions on these channels depict the organization, its leadership, practices, and its core beliefs. It outlines how these representations seem strategically crafted to impact the organization’s active members and broader societal influence, legal viability, and theological visibility. The research used web scraping Python codes to collect data and qualitative methods, R Studio and various Python libraries to meticulously analyze and interpret results.