Recent Posts

November 19th, 2014

Minding hermeneutics and history

posted by Brad S. Gregory

Minding the Modern is unusual in several respects. It is organized historically but anti-historicist, methodologically self-aware yet critical of “method,” and reliant on close literary readings while focused on categories of moral philosophy and philosophical anthropology. Because of its density, length, range, erudition, analytical probity, and resistance to genre categorization, no brief review can do it justice. The book merits studied reflection of a sort that specialized humanistic scholars in their harried lives find difficult to accommodate. However inadequately, I can here only describe the book’s argument and method, offer a few remarks about its achievement, and note some of its limitations.

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November 17th, 2014

Malediction, exorcism, and evil

posted by Thomas J. Csordas

November 5th, 2014

Playing God

posted by Charly Coleman

October 30th, 2014

Thomas Pfau and the emergence of the modern individual

posted by Paul Silas Peterson

~ More recent posts ~

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  • Larisa R on Minding the other modernities
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Featured

October 21st, 2014

Curses, foiled again and again

posted by Matt Tomlinson

Fijian whale's tooth | Image via Matt TomlinsonIn June 2009, I was interviewing a Fijian Methodist minister on the island of Matuku when the subject of curses came up. I had asked him about mana and sau, terms associated with spiritual power, which are often paired in indigenous Fijian discourse. Mana is anthropologically famous as a term Robert Codrington credited to Melanesians; Marshall Sahlins theorized for Polynesians; and Claude Lévi-Strauss characterized as a “floating signifier,” a sign “susceptible of receiving any meaning at all.” Sau, in Fijian, is often associated with a punitive spiritual force linked to chiefs. If you disobey the chief and you get sick, that’s sau.

When I asked the minister at Matuku about mana and sau, he responded in part by explaining the latter term as follows: “Here’s an example. You say something, [then] it happens. It’s like this, if I should curse you. You will go out today, even if you haven’t heard what I said, you will meet with misfortune. You’ll go and get hurt, eh?…That’s one translation of sau.”

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September 4th, 2014

Short skirts and niqab bans: On sexuality and the secular body

posted by Jennifer A. Selby and Mayanthi L. Fernando

Introduced in Québec in March 2010, Bill 94 proposed requiring women to unveil their faces if they wanted to work in the public sector or access public services, including hospitals, universities, and public transportation. The bill was eventually tabled and was followed in November 2013 with Bill 60, which demanded in more generalist language the removal of conspicuous religious signs in order to dispense or use public services in the province. These Québécois bills—which have not passed—echo the logic of the April 2011 French law targeting the niqab (face veil) and banning the “dissimulation of the face” in public spaces. Both French and Québécois proponents of these laws cited gender equality and women’s emancipation—which they deemed foundational to French and Québécois values—as their primary goal. Despite Québec’s long insistence that it espouses a third path between Canadian multiculturalism and the French Jacobin model, Québec and France have increasingly converged to promote a model of secularism in which liberty and equality are articulated as sexual liberty and sexual equality. In fact, these niqab restrictions represent a broader secular-liberal discourse—what Joan W. Scott calls “sexularism”—that posits secularism as the best guarantor of women’s sexual freedom and sexual equality and, therefore, as that which distinguishes the West from the woman-oppressing rest, especially from Islam.

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The state of religion in China

This discussion brings together scholars to understand the relationship between the state and religion in China—past, present, and future.

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The Devil: A New Biography

Philip C. Almond’s new book reconstructs the evolution of an embodied, interventionist Devil, from its inception in the sixth century BCE to its decline at the beginning of the eighteenth century.

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American civil religion in the age of Obama

Joseph Blankholm talks with Philip S. Gorski about his forthcoming book on civil religion, Obama’s messianic burden, and the significance of Émile Durkheim.