Posted by Matthew Cressler
U.S. religious communities have frequently adapted popular technologies to their own projects. They've done so in ways that pushed forward those technologies as much as their own group aims. Yet this cooperation can seem counter-intuitive. In an Introduction to Religion course this summer, several of my students expressed surprise that religious groups made apps - that Muslims received notifications about the call to prayer on mobile phones, or Catholics used their phones to guide them through the examination of conscience that precedes Confession. Religions are traditional, my students said; they don't like modern technology or culture.
Of course they do, though. From Tona J. Hangen's work on evangelical Christians and the radio, to Fred Nadis' study of spiritualists and the "technological sublime," historians of American religion have shown how productively religions engage with the methods and media of modernity. By the mid-1960s, albums were hardly a new media; Lerone A. Martin's Preaching on Wax: The Phonograph and the Shaping of Modern African American Religion demonstrates the use African American preachers and congregations had made of records for decades already. Still, the intersection of religion and the record album created interesting possibilities for the U.S. Catholic Church in the 1960s.
American Catholics encountered the 60s as the overlap of two significant social revolutions. Their American society broke and then reconfigured the shared set of political and cultural norms, both of which were reflected in popular music. The Second Vatican Council, a meeting of their global Church in the early 1960s, sparked developments in theology, ritual, and religious culture. These changes, too, had musical effects, especially on the Mass. New liturgies needed new musical settings, and the Council's call for opening the Church to local cultures meant those settings bore the influence of a variety of musical styles.
Posted by Lauren Turek
The JDC Archives documents the relief, rescue and rehabilitation activities of the organization, from its inception in 1914 to the present. The repository houses one of the most significant collections in the world for the study of modern Jewish history. Comprising the organizational records of JDC, the overseas rescue, relief, and rehabilitation arm of the American Jewish community, the archives includes over 3 miles of text documents, 100,000 photographs, 1100 audio recordings, 1300 video recordings, 95 oral histories, and 157 recorded historic speeches and broadcasts.
Posted by Charlie McCrary
The Southeastern Commission for the Study of Religion (SECSOR), the southeastern region of the AAR, recently released its call for papers (due October 1). I bring this to your attention for multiple reasons, all of which are meant to encourage you to submit a paper. SECSOR is in Raleigh, NC, March 3-5, 2017. Scholars from anywhere, even if your home institution is outside the region, are able to attend and participate. SECSOR is always a good time, a small conference that’s not too small, with good papers and conversation. Also, my birthday is often during SECSOR, and next year is no exception; so, you can come to my birthday party. And there are lots of great sections—some of which are chaired by RiAH bloggers, including Mike Graziano, Andy McKee, Molly Reed, and blogmeister Cara Burnidge, as well as many friends of the blog. But the most specific reason I’m writing is to tell you about a new section (er, technically, “consultation”)! That section, which zealously covets your submissions, is titled Secularism, Religious Freedom, and Global Politics.
Here is the call for papers:
“Proposals from any disciplinary or methodological perspective on topics related to secularism, religious freedom, and global politics are welcome. We are especially interested in proposals related to (1) the roles of religious freedom in international relations and foreign policy; (2) critical accounts of ‘freedom’ or ‘religious’ in the production of ‘religious freedom;’ (3) conceptualizations and consequences of the public and private; (4) discourses of religious freedom in historical or contemporary debates about refugees.”
Just a quick note to say that the early registration deadline for the next Conference on Faith and History meeting at Regent University is fast approaching. Once again, organizers have assembled an impressive list of panels, presentations, and keynote speakers. You can find the conference program here.
Christian Historians and the Challenges of Race, Gender, and Identity
The 30th Biennial Meeting of the Conference on Faith & History
October 20-22, 2016 at
in Virginia Beach, Virginia
) Duke Divinity School
) Baylor University
Jay Green (
) Covenant College
Posted by Cushwa Center for the Study of American Catholicism
The first five recipients were named in April, and several have already begun work. Today's blog post features a conversation with one of them, Edward Hahnenberg of John Carroll University. Hahnenberg, a systematic theologian, knew Fr. Hesburgh personally and became interested in his life and thought while a student at Notre Dame.]
Posted by Elesha
Many readers of this blog likely received an email recently from the Center for the Study of Religion and American Culture, which is starting to plan its 2017 Biennial Conference. Among other questions, the message asked, "Given what you know about our field and about our conference, what areas require our focused attention?"
Paul Putz's most recent preview of forthcoming books (found here) suggests some trends. Attention to economics--some of which might go under the heading of the "business turn" in American religious history, some of which might not--runs through four September titles: Julie L. Holcomb, Moral Commerce: Quakers and the Transatlantic Boycott of the Slave Labor Economy; Harvey Cox, The Market as God; Matthew Pehl, The Making of Working-Class Religion; and Marcia Walker-McWilliams, Reverend Addie Wyatt: Faith and the Fight for Labor, Gender, and Racial Equality. The topic of sports makes a run a bit later in the year, with books by Timothy B. Neary (Crossing Parish Boundaries: Race, Sports, and Catholic Youth in Chicago, 1914-1954), William J. Baker (Of Gods and Games: Religious Faith and Modern Sports), and Steven Fink (Dribbling for Dawah: Sports among Muslim Americans) in October and November. Foreign policy, missions, liberal religious expressions, print culture, and environmentalism all appear on the list multiple times, and there seem to be especially strong crops of books on Mormonism and Judaism.
What strikes me most, though, is the amount and variety of work on race, especially though not exclusively on African American concerns. The titles are too numerous to recount here. Members of our guild are making valuable contributions to national conversations on racial ethics and aesthetics, Reconstruction and lynching, civil rights and social justice, with scopes of vision ranging from small towns to the transatlantic world. There is so much to learn and teach here.
What else is new or emerging in our field? What would you like to hear about at RAC, or ASCH, or in the seminars you're taking or teaching? What are we, as a guild, doing well, and what can we do better?
It's time for part three of the 2016 book preview list. This one will cover books published in September through December. If you missed the first two lists, here is part one and here is part two.
The usual preface: I've listed the books in roughly chronological order based on the month of their tentative release date. Although I've tried to include as many relevant and interesting titles as I could find, I'm sure that I left out some deserving books. Sometimes this is because publishers don't have updated information on their websites, and sometimes it's because I just missed it. Please feel free to use the comments to add to this list and I can update the post as needed.
As for how I define what is "American" in American religion (to say nothing of what is "religion" in American religion), for the purposes of these lists I mostly follow Kathryn Gin Lum's response in this IUPUI RAAC forum. There, she articulated an understanding of "America" as the region that eventually became known as the United States. That definition does have problems, of course, which is why your contributions to this list -- contributions which envision "America" differently -- are more than welcome.
Now, on to the books! (after this collage to add some color to any social media links)
Historians are currently debating an important question: To what extent was the Social Gospel movement empowering for working people? To what extent was it defeating? I expect the debate to run for a while.
First, Heath Carter's 2015 Union Made firmly argues that it was editors of working class newspapers, union leaders, and their rank-and-file colleagues who "made" the Social Gospel movement. That is, they advanced a version of Christian producerism and demanded that they were in fact deserving of a greater share of the blessings of economic productivity. Carter locates this producerist tradition in the nineteenth century, so he identifies Anglo-Protestant artisans and working class intellectuals like Andrew Cameron as representative examples of this Gilded Age, working class Christian tradition. Carter sees the roots of the Social Gospel in the conservative, Anglo-Protestant trade-union movement of the nineteenth century. He thus identifies the Social Gospel as a generative, empowering, working class movement in early twentieth century Chicago.
A second new book on the subject also explores Christian producerist protest within the Gilded Age. It, too, seeks to contextualize the protests and pleas of Christian artisans and workers as they became marginalized within a quickly-industrializing city. But, rather than illustrating the creation of the Social Gospel as a triumph for workers, the second is a story of the defeat of a working class social gospel. It shows how the Christian producerist movement in New York City got destroyed by big business, the Catholic Church, and political machines.
Perhaps it is significant that the second book is about New York, rather than Chicago. It focuses on Catholics, rather than Protestants, and it follows the Knights of Labor more closely than it follows the American Federation of Labor.
Nonetheless, Edward O'Donnell's Henry George and the Crisis of Inequality illustrates the extent to which working class people were thwarted in their efforts to advance a very similar "social gospel" (which Carter describes).* Put another way, the social gospel advanced by Henry Geroge was destroyed by the 1890s. It did not advance the cause of American workers in the long run, and certainly did not neatly dovetail with the Social Gospel movement of clerics and reformers in the Progressive Era.
One key difference between the books is in the ways the two authors, looking at two different cities, view the "working class" differently. To Carter, highly-skilled, trades-union men in Chicago are (at least one key component of) the working classes. To O'Donnell, working class Christian producerism coheres much more closely around the Irish-American Knights of Labor and the tenant, frequently immigrant, classes. O'Donnell illustrates a Central Labor Union in New York profoundly aware of the differences in class among its members. Carter illustrates a trades union assembly in Chicago that rejects radicalism as an "ism" rather than a set of poorer, non-Protestant, and less empowered compatriots. O'Donnell's working classes are seeking a remedy to the growing urban inequality between Gilded Age rich and poor. Carter's working classes feel disempowered economically and socially, but they are not really interested in broad social levelling. In fact, they are on their way toward substantive cooperation with the Anglo-Protestant elites of the city within the coming, Progressive Era.
Posted by Adam Park
As a long-time champion of physical health and moral goodness, the YMCA easily found national purpose in the First Great War. It was all but destined. A newly tasked "arm of the Federal Service" by "executive order of the President," the Y became "militarized." Apropos, the Y forged deadly assassins in its religious furnace. Charged with the vital task of keeping the American Expeditionary Forces in shape, the Y not only sought to build character, but to train efficient and effective killers. Here's a brief tale of how they did it.
Posted by Pete Cajka
I spoke recently with Susan Trollinger and Bill Trollinger about their new book, Righting America at the Creation Museum.
Susan L. Trollinger is Associate Professor of English at the University of Dayton. Her research interests include visual rhetoric, classical rhetoric, and the study of Protestant fundamentalism and Young Earth Creationism in American culture. William Vance Trollinger Jr. is Professor of History in the History and Religious Studies Departments at the University of Dayton, as well as Director of UD's Core Integrated Studies Program. His research interests include American evangelicalism and fundamentalism, Protestant print culture, creationism, and the Ku Klux Klan
PC: In the introduction you talk about the need, when studying the Creation Museum, to “slow it all down” – could you talk about what you mean by that?
ST: We borrow that reading strategy from people like Sut Jhally, who bring together semiotics and content analysis to enable us to see patterns in texts that otherwise might elude us. Jhally, for instance, uses this strategy for his work on music videos. Music videos can seem to say a lot of different things when it comes to male and female sexuality. But by slowing music videos down and looking at them carefully, by de-contextaualizing them in this way, he shows us that music videos in fact say the same thing about male and female sexuality again and again. And, by the way, what they say is not good for men or women. We were borrowing that methodology. When you go into the Creation Museum there is so much going on: you have dioramas—both life-size and miniature, lots of signage and placards, videos, films, objects displayed in glass cases, an ever-present sound track. All kinds of things are going on, and we just wanted to slow it all down, take it apart, and look very carefully at it. What exactly are the arguments being made? How are they being made? What kind of evidence is being offered in support of their claims? Does the reasoning make sense? How is the visitor positioned in relationship to the dioramas? In our book, we try to take the visitor out of what can be an overwhelming experience in the museum, and slow it all down so they can see what is underway—so that they can see, for instance, that as they move through the museum they are on a narrative path. That is walking along that path, they are inhabiting a certain story and a certain argument. We try to help our reader get a clearer understanding of that story, that argument, and how it is constructed?
Posted by Jonathan
The definite highlight of my summer has been participating in a NEH-sponsored Summer Seminar on "Doing Digital History." It was co-led by Sharon Leon and Sheila Brennan, and RiAH's own Lincoln Mullen came in as a guest lecturer for several days. And, because of the program's commitment to openness, the resources from the seminar are all available.
The program had a number of benefits for me, including learning about many available digital tools and reflecting on the ways I could use them in both my teaching and research. Also, I could potentially show up at a ThatCamp and participate. And, I came to appreciate much more the points Lincoln Mullen was making in his posts from earlier this year (here and here).
The Seminar also exposed me to many types of digital history projects that have been done, as examples of possibilities opened up by digital tools.
To that end, I wanted to point RiAH readers to the "Houses of Worship" project housed at the University of Minnesota and headed by Jeanne H. Kilde. The project seeks to document religious sites in Minneapolis and St. Paul between 1849 and 1924. For that period, they have identified 250 congregations and 500 sites of religious and ethnic activity, including clubs, hospitals, settlement houses, and schools.
The project does several interesting things. First, it documents the congregations and organizations, providing short descriptions of each item. In this, they make good use of records, including WPA documentation housed at the Minnesota Historical Society. Second, the visual resources are beneficial, as they connect the descriptions of many sites to images of of those sites or of their surroundings. Finally--and what I was most taken by--was the mapping of the locations to show where they were and where they stood in relation to other sites. This mapping grew even more useful as it is connected to a time-slider to demonstrate how locations changed over time.
This project strikes me as of more than just local interest. It is true that the data appealed to me, living in the Twin Cities and driving past some of these locations. But, this project should be of interest to many more people than just Minnesotans. The project helps remind us of the spatial component of lived religion (hence the need for maps!). Obviously, the interior spaces are of most importance to believers, and what counts is the spiritual matters engaged in. Yet, exterior space also matters, as buildings communicate and even bear witness to outsiders. Thus, how buildings exist in community space is an important factor, as well as how those buildings are positioned in relationship to one another.
Further, this project could inspire others to do local histories of congregations in cities and locales and to understand the relationships of congregations and groups to each other.
It’s the start of August, and I don’t want to presume on the good graces of this blog’s readers. So in the spirit of late summer, I’m finally getting around to briefly describing of one of my summer projects in the hope that you find it fun, leaving a fuller accounting of the why and wherefore of the project for another time.
America’s Public Bible is a website which looks for all of the biblical quotations in Chronicling America. Chronicling America is a collection of digitized newspapers from the Library of Congress as part of the NEH’s National Digital Newspaper Program. ChronAm currently has some eleven million newspaper pages, spanning the years 1836 to 1922. Using the text that ChronAm provides, I have looked for which Bible verses (just from the KJV for now) are quoted or alluded to on every page. If you want an explanation of why I think this is an interesting scholarly question, there is an introductory essay at the site.
The project offers you two ways of exploring how the Bible was used in nineteenth- and early twentieth-century newspapers. First, you can use an interactive chart, which lets you put in the reference to any of the 1,700 or so most quoted Bible verses and see the changing patterns in their usage. For example, you might find that “Righteousness exalteth a nation: but sin is a reproach to any people” (Proverbs 14:34) peaked in 1865, that “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13) grew in popularity during World War I, or that “Suffer little children to come unto me” (and its variations) was the most popular verse in this collection of newspapers. You can also see the trends for collections of verses arranged in topics that I’ve chosen from you, if your knowledge of biblical references is rusty.