Author: Michael Dunford is currently a PhD Candidate at the School of Culture History and Language. His research asks how how agrarian economies and agrarian ecologies intersect with the politics of ethno-racial difference in mainland Southeast Asia. Prior to his time at ANU, Michael was a social science instructor at the Parami Institute in Yangon, … Continue reading Purity, Danger, and Handwashing
religion
A Trinket, a Trifle, and a Novel New Disciple: Fandoms and Consecrated Commodities
Religious commodification is an arena that has gained increasing interest among social scientists, especially where religious symbols and artefacts are being appropriated by both adherents and non-adherents in an attempt to capitalize on growing worldwide markets. In what Sophia Rose Arjana calls the “mystical marketplace,” these objects, many of which are distinctly associated with orientalist versions of Hinduism, Buddhism, and Islam, are stripped of their original contexts and then reimagined as representatives of a kind of timeless, exotic, spirituality to be consumed by economically dominant Westerners. But this short thought-piece is about those consecrated objects whose marketing and sale is what made them sacred in the first place (like the Tibetan Singing Bowls but drawn from Harry Potter and Star Wars rather than the Tripitaka and the Mahayana Sutras). This is about a growing link between religion and fandom and the “ritual objects” that the latter now produces.
Mission By Mail: Evangelism in a Pandemic
Religion is no "opiate of the masses." Rich and poor, educated and ignorant alike flock to the call of certainty in these uncertain times. Rather than action based on the fear of an angry deity’s surveillance and judgement, this is an escape from the unease within. Certainty is a kind of social power. It indicates authority. Certainty reinforces identity through the use of prescribed language. Certainty is a foundational part of action. Today’s pandemic religion is about something you can be sure of. It’s about a bid for authority seen as stolen by science, by government, by secularism, and by technology. In the same way that 'thoughts and prayers' are more of a dismissive platitude than an actual step towards healing, it’s “Amen” at a distance without much in the way of getting directly in the trenches to rescue the drowning.
Introducing Cultural Anthropology: A Christian Perspective Textbook Review
Christian but not ideological? Doesn’t promote perspectives in controversy but centers theological devotion? Biblical differences of opinion, but not anthropological ones? The centrality of “belief” as both a core concept and as a linguistic turn of phrase (i.e., “anthropologists believe…” which appears all over the text) is also telling. This isn’t just a Christian perspective, it’s an unexamined recapitulation of Euro-American religious concepts (like “belief”) that formed the Eurocentric academic study of culture two centuries ago and that modern anthropologists have spent a fair amount of time deeply critical of.
Called to the Torah: Navigating Feminism and Jewish Law in Modern Orthodox Communities
The synagogue – a deeply symbolic cultural space – is a place where feminist congregants are increasingly seeking equality. These women wish to read from the Torah (a sacred text within Judaism) during services, typically something only men are allowed to do. Orthodox feminists argue that there exist halakhic (relating to Jewish law) grounds which justify women engaging in this ritual; there is simply a lack of rabbinical willingness to interpret the law in this way.
Balancing Acts: An Ethnographer’s Thoughts on Studying Religion
Anthropologists sometimes study sensitive topics and it is therefore not uncommon for ethnographic work to attract serious criticism along such lines. In a recent social media thread, I encountered one such critic whose principal argument was, that both I the ethnographer and the academic study of religion in general had no business writing about religious traditions (Shaligrams, in my case), should not be participating in rituals or engaging with sacred objects. What should the ethnographer’s response to this be then? What is our role in all this?
Fluid Masculinity: The case of Krishna
As Rama becomes more and more the icon of “virile Hinduism” and the symbol of a new kind of hegemonic, patriarchal, masculinity, so Krishna is held up as the counterpoint: masculine but not man; gendered but fluid; and sexual but not bound by cultural or even biological norms.
Living Fossils
One of the most popular jokes among anthropologists is how often our work is mistaken for palaeontology. Almost every one of my colleagues and even a few of my students can relate an anecdote involving a situation where they were asked if they “dug up dinosaurs.” Imagine the difficulty I now face in my own work where the answer is effectively, “Yes, but not for the reasons you’re thinking.”
Ep. #14 Thesis writing, picturing cults, Muslims with caste, & fieldwork boredom: this month on TFS
Ian (1:25) starts us off by asking, just how well-written does a thesis need to be? "As anthropologists, basically what we do is write... whether it's writing your field notes, or whether it's writing up your articles or your dissertation... and most of us have never actually been trained in how to write." As Julia says, "there … Continue reading Ep. #14 Thesis writing, picturing cults, Muslims with caste, & fieldwork boredom: this month on TFS
Like a Skin
For those of us who have grown up in the ‘West’, we tend to think of religion as a customizable category. Some of us are born into a particular sect, others with no particular orientation, and as we travel through life, we’re presented with a panoply of options from which to choose. Many of us … Continue reading Like a Skin
The Familiar Strange 