REL 205 Religious Perception

What is your perception of 

                -the religious make-up of your nation today? 

                -the religious make-up of your nation (or geographical region) in 1900?

                -the religious make-up of your nation (or geographical region) in 1400?

Check your answers against the data below and respond to the discussion prompts. 

Did your own assumptions align with the information provided?  If so, what are the sources of your information?  If not, what are the sources of your assumptions?  What does this exercise reveal about embedded perceptions about religion?

For part two of the perception exercise, please comment on your thoughts regarding the forces of change or continuity that the historical data on religion in your country or region reveals.  If there was substantial change in the religious population, what were the causes?  If there is substantial continuity, were there outside forces threatening that continuity that were thwarted?  What do these dynamics reveal about the roles religions play in political life?  How does power manifest itself in these dynamics?  There is no need to do research to answer these questions.  We are asking you to ponder and speculate about dynamics vs. research actual causes as a way to represent how religions function in integrated vs. isolated ways in human experience. 

Self Identification

REL 205 Situatedness

Situatedness

HUM 111 Humans Bred with Mysterious Species, Neanderthal

speaking-of-science/wp/2018/03/15/humans-bred-with-this-mysterious-species-more-than-once

First Muscle Car

/what-was-the-first-muscle-car

Alternative Heating Up Muscle Cars

muscle-cars-that-are-heating-up

Shelby

Shelby

Gig Economy

Decoding millennials in the gig economy

/a-new-gig-for-senior-leaders

thriving-in-the-gig-economy

rise-up-and-stand-out-the-gig-economy-is-here

HUM 111 A History of the Mind and Mental Health in Classical Greek Medical Thought

Medicine

HUM 111 Atlas of Rome

Atlas

HUM 111 Julian the Apostate

Apostate

HUM 111 Homer for Veterans

homer-can-help-you-war-veterans-use-ancient-epics-to-cope

Neo-Latin

why-so-few-of-us-teach-neo-latin

REL 205 Methodological Assumptions and Analytical Fremeworks Regarding Religion

METHODOLOGICAL ASSUMPTIONS AND ANALYTICAL FRAMEWORKS REGARDING RELIGION

Part Two

Diane L. Moore, Harvard Divinity School, 2015

CULTURAL STUDIES

The cultural studies approach to understanding religion that forms the analytical and methodological foundation for this course assumes the basic elements of the study of religion outlined in Part One and frames them within a postmodern worldview with the following specific characteristics.

First, the method is multi and inter-disciplinary and recognizes how political, economic, and cultural lenses are fundamentally entwined rather than discrete. For example, economic or political dimensions of human experience cannot be accurately understood without understanding the religious and other ideological influences that shape the cultural context out of which particular political or economic actions and motivations arise. This is the methodological framework related to the third tenet of religious studies in Part One: that religions are embedded in culture and that “culture” is inclusive of political and economic influences. 

Second, the method assumes that all knowledge claims are "situated" in that they arise out of particular social/historical contexts and therefore represent particular rather than universally applicable claims. This notion of "situatedness" is drawn from historian of science Donna Haraway's assertion that "situated knowledges" are more accurate than the "god-trick" of universal or objective claims that rest on the assumption that it is possible to "see everything from nowhere." Contrary to popular opinion, the recognition that all knowledge claims are "situated" is not a manifestation of relativism whereby all interpretations are considered equally valid. Rather, "situated knowledges" offer the firmest ground upon which to make objective claims that are defined not by their detachment but rather by their specificity, transparency and capacity for accountability. 

Regarding the study of religion, this understanding of "situatedness" offers a tool to recognize that religious claims are no different than other forms of interpretation in that they arise out of particular contexts that represent particular assumptions as opposed to absolute, universal and ahistorical truths. (For example, claims such as "Islam is a religion of peace" and "Islam promotes terrorism" are equally problematic and need to be recognized as particular theological assertions as opposed to ultimate Truths.)   

Third, this notion of situatedness applies to the texts and materials being investigated, the scholarly interpreters of those materials, and all inquirers regardless of station. The method recognizes that all forms of inquiry are interpretations filtered through particular lenses. By acknowledging this fact, an essential dimension of the inquiry itself is to identify those differing lenses and make transparent that which would otherwise be hidden. 

Fourth, the method calls for an analysis of power and powerlessness related to the subject at hand. Which perspectives are politically and socially prominent and why? Which are marginalized or silenced and why? Regarding religion, why are some theological interpretations more prominent than others in relationship to specific issues in particular social/historical contexts? For example, what are the factors that led to the Taliban's rise to power in Afghanistan and why did their interpretation of the role of women in Islam, for example, gain social legitimacy over other competing claims within the tradition itself? 

In another vein, what are the converging factors that lend social credibility and influence to some religious traditions over others and which dimensions of those traditions are interpreted as orthodox and which heretical and by whom? What were the conditions that allowed Muslims, Christians and Jews to live together in relative harmony in medieval Spain and what are the religious influences that have contributed to shaping contemporary tensions in the Middle East and more globally regarding the "war on terror" and “the Arab Spring”? 

Fifth, this approach highlights what cultural anthropologists know well: that cultural norms are fluid and socially constructed even though they are often interpreted as representing uncontested absolute truths. This dynamic tension is powerfully demonstrated in social science theorist Johan Galtung’s three-pronged typology of violence/peace. This framework also provides an excellent foundation for discerning and representing the varied ideological influences of religions in human affairs. 

Hagerty Barn Find

Hagerty

HUM 111 What Helped Hold the Roman Empire Together?

What helped hold the Roman Empire together?

Answer

6

Follow

Request

More

Tom OtiensThe use of provinces.

The Romans realized that such a vast empire could not be controlled from one place. This led to the creation of provinces.

In the provinces, some cities and the territory that was subject to them could receive a status of autonomy and became municipalities. The municipalities ruled themselves but remained dependent on the authority of Rome in matters of justice or public order .

Since these territories were mostly ruled by people from that place/background it was easier for the people in these provinces to conform to the rules and laws laid down by these people. This approach made uprisings a lot less common and helped to keep the peace in the Roman Empire. This was vital for a stable and long lasting empire.

An extensive road network.

The Romans understood the importance to link all regions together by a well thought out network of roads. These roads had two main purposes:

1. Facilitating the movement of armies.
   When there was an uprising or a foreign force the Roman army had to be able to get to that place fast and effectively. This is where these roads played a vital role. They would be able to move fast on the even surface of the road and would be able to communicate with other parts of the army, all of which moved on this network.
2. Facilitate the circulation of trade.These roads made it possible to trade goods from all parts of the empire efficiently. Furthermore the roads offered protection to the merchants who used them.

The use of coins of gold and other precious metals.

The Roman Empire made extensive use of coins and other precious metals in trade. Since everyone was using the same monetary system the possibility of trading throughout the empire was greatly enhanced.

Location of the Roman Empire.

The Roman Empire was located in a fantastic spot. Ships could reach the most remote parts of the empire in days making trading very easy and efficient. Rome was surrounded by natural defenses with water and mountain ranges making it very difficult to attack and conquer.

All of these facts contribute to the holding together of the Roman Empire

Google Government

tell-me-more-about-how-google-isnt-part-of-the-government-and-can-therefore-censor-whoever-it

REL 205 Embedded: Calendar and Monuments/Cultural Sights

Along with internal diversity and change over time, another fundamental tenet of a religious studies approach is to recognize the ways that religions are embedded in human cultures and not isolated in a discrete private sphere.  We’ll examine many layers of this aspect of religious studies later in our module, but for now let's explore two simple ways to see how religion is embedded in culture by considering the calendar and national monuments or significant cultural sites. 

We'll start with the calendar.  Find your own country calendar (https://www.timeanddate.com/calendar/?year=2016&country=29)
here. (See the scroll down list on top to find your country and press “show” for it to display.  Holidays and observances are listed below the monthly calendar.)  Which national holidays are recognized and which ones are not?  Are any related to religion?  What is the structure of the work/school week and what does this represent about historical and cultural values?  For example, in the United States where the government is secular, schools and municipal offices are closed on Sundays and Christmas day is a national holiday.  Compare this with India, also a secular democracy, where many Christian, Muslim, Hindu, and Buddhist holy days are recognized.  (See here for a 2016 calendar of many religious holidays, and here for definitions of holidays: (http://www.interfaith-calendar.org/calendardefinitions.htm).
http://www.interfaith-calendar.org/2018.htm

REL 205 Abortion & the Southern Baptist Convention

In addition to being internally diverse, religions are living traditions that evolve and change in relationship to the dynamic lives of adherents in different social and historical time periods.  To illustrate this dynamic on a micro level, please examine the following selected resolutions on abortion that were passed at Southern Baptist Conventions in the United States over a 30 year period. Take note of what changed over that time period and what remained consistent. Pay special attention to the tone of the resolutions and what is highlighted.

Resolution On Abortion, adopted at the SBC convention, June 1971:  (Historical note: This resolution was passed before the landmark Roe v Wade Supreme Court decision in 1973 supporting a woman's right to abortion without state regulation through the first trimester of pregnancy. See here for a description of the social and political context of this decision and its aftermath.)

WHEREAS, Christians in the American society today are faced with difficult decisions about abortion; and 
WHEREAS, Some advocate that there be no abortion legislation, thus making the decision a purely private matter between a woman and her doctor; and 
WHEREAS, Others advocate no legal abortion, or would permit abortion only if the life of the mother is threatened; 
Therefore, be it RESOLVED, that this Convention express the belief that society has a responsibility to affirm through the laws of the state a high view of the sanctity of human life, including fetal life, in order to protect those who cannot protect themselves; and 
Be it further RESOLVED, That we call upon Southern Baptists to work for legislation that will allow the possibility of abortion under such conditions as rape, incest, clear evidence of severe fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother

Resolution On Abortion And Sanctity Of Human Life, adopted at the SBC convention, June 1974:

WHEREAS, Southern Baptists have historically held a high view of the sanctity of human life, and 
WHEREAS, The messengers to the Southern Baptist Convention meeting in St. Louis in 1971 adopted overwhelmingly a resolution on abortion, and 
WHEREAS, That resolution reflected a middle ground between the extreme of abortion on demand and the opposite extreme of all abortion as murder, and 
WHEREAS, That resolution dealt responsibly from a Christian perspective with complexities of abortion problems in contemporary society; 
Therefore, be it RESOLVED, that we reaffirm the resolution on the subject adopted by the messengers to the St. Louis Southern Baptist Convention meeting in 1971, and 
Be it further RESOLVED, that we continue to seek God's guidance through prayer and study in order to bring about solutions to continuing abortion problems in our society.

Resolution On Abortion, adopted at the SBC convention, June 1976:

WHEREAS, Southern Baptists have historically held a biblical view of the sanctity of human life, and 
WHEREAS, Abortion is a very serious moral and spiritual problem of continuing concern to the American people, and 
WHEREAS, Christians have a responsibility to deal with all moral and spiritual issues which affect society, including the problems of abortion, and 
WHEREAS, The practice of abortion for selfish non-therapeutic reasons want-only destroys fetal life, dulls our society's moral sensitivity, and leads to a cheapening of all human life, and 
WHEREAS, Every decision for an abortion, for whatever reason must necessarily involve the decision to terminate the life of an innocent human being. 
Therefore be it RESOLVED, that the messengers to the Southern Baptist Convention meeting in Norfolk in June 1976 reaffirm the biblical sacredness and dignity of all human life, including fetal life, and 
Be it further RESOLVED, that we call on Southern Baptists and all citizens of the nation to work to change those attitudes and conditions which encourage many people to turn to abortion as a means of birth control, and 
Be it further RESOLVED, that in the best interest of our society, we reject any indiscriminate attitude toward abortion, as contrary to the biblical view, and 
Be it further RESOLVED, that we also affirm our conviction about the limited role of government in dealing with matters relating to abortion, and support the right of expectant mothers to the full range of medical services and personal counseling for the preservation of life and health.

Resolution On Abortion, adopted by the SBC convention, June 1977:

RESOLVED that this Convention reaffirm the strong stand against abortion adopted by the 1976 Convention, and, in view of some confusion in interpreting part of this resolution we confirm our strong opposition to abortion on demand and all governmental policies and actions which permit this. (Note: the rest of the resolution restates the 1976 resolution copied above.)

Resolution On Abortion, adopted by the SBC convention, June 1978:

WHEREAS, Abortion is a matter of continuing moral concern to the American people, and 
WHEREAS, The Southern Baptist Convention in annual session in 1977 spoke clearly and forthrightly to this issue, 
Be it therefore RESOLVED, that we the messengers to the Southern Baptist Convention meeting in Atlanta in June 1978, reaffirm the resolution passed by the 1977 Kansas City Southern Baptist Convention.

Resolution On Abortion, adopted at the SBC convention, June 1980:

WHEREAS, Southern Baptists have historically affirmed the biblical teaching of the sanctity of all human life, and 
WHEREAS, All medical evidence indicates that abortion ends the life of a developing human being, and 
WHEREAS, Our national laws permit a policy commonly referred to as "abortion on demand," 
Be it therefore RESOLVED, That the Southern Baptist Convention reaffirm the view of the Scriptures of the sacredness and dignity of all human life, born and unborn, and 
Be it further RESOLVED, That opposition be expressed toward all policies that allow "abortion on demand," and 
Be it further RESOLVED, That we abhor the use of tax money or public, tax-supported medical facilities for selfish, non-therapeutic abortion, and 
Be it finally RESOLVED, That we favor appropriate legislation and/or a constitutional amendment prohibiting abortion except to save the life of the mother.

Resolution On Abortion And Infanticide, adopted at the SBC convention, May 1982:

WHEREAS, Both medical science and biblical references indicate that human life begins at conception, and 
WHEREAS, Southern Baptists have traditionally upheld the sanctity and worth of all human life, both born and pre-born, as being created in the image of God, and 
WHEREAS, Current judicial opinion gives no guarantee of protection of pre-born persons, thus permitting the widespread practice of abortion on demand, which has led to the killing of an estimated four thousand developing human beings daily in the United States, and 
WHEREAS, Social acceptance of abortion has begun to dull society's respect for all human life, leading to growing occurrences of infanticide, child abuse, and active euthanasia. 
Therefore, be it RESOLVED, That the messengers to the 1982 Southern Baptist Convention affirm that all human life, both born and pre-born, is sacred, bearing the image of God, and is not subject to personal judgments as to "quality of life" based on such subjective criteria as stage of development, abnormality, intelligence level, degree of dependency, cost of medical treatment, or inconvenience to parents. 
Be it further RESOLVED, That we abhor the use of federal, state or local tax money; public, tax-supported medical facilities; or Southern Baptist supported medical facilities for the practice of selfish, medically unnecessary abortions and/or the practice of withholding treatment from unwanted or defective newly born infants. 
Be it finally RESOLVED, That we support and will work for appropriate legislation and/or constitutional amendment which will prohibit abortions except to save the physical life of the mother, and that we also support and will work for legislation which will prohibit the practice of infanticide.

Resolution #8: On Thirty Years of Roe V. Wade, adopted at the SBC convention, June 2003:

WHEREAS, Scripture reveals that all human life is created in the image of God, and therefore sacred to our Creator (Genesis 1:27; Genesis 9:6); and 
WHEREAS, The Bible affirms that the unborn baby is a person bearing the image of God from the moment of conception (Psalm 139:13Ð16; Luke 1:44); and WHEREAS, Scripture further commands the people of God to plead for protection for the innocent and justice for the fatherless (Psalm 72:12Ð14; Psalm 82:3; James 1:27); and 
WHEREAS, January 2003 marked thirty years since the 1973 United States Supreme Court Roe v. Wade decision, which legalized abortion in all fifty states; and WHEREAS, Resolutions passed by the Southern Baptist Convention in 1971 and 1974 accepted unbiblical premises of the abortion rights movement, forfeiting the opportunity to advocate the protection of defenseless women and children; and 
WHEREAS, During the early years of the post-Roe era, some of those then in leadership positions within the denomination endorsed and furthered the "pro-choice" abortion rights agenda outlined in Roe v. Wade; and 
WHEREAS, Some political leaders have referenced 1970s-era Southern Baptist Convention resolutions and statements by former Southern Baptist Convention leaders to oppose legislative efforts to protect women and children from abortion; and 
WHEREAS, Southern Baptist churches have effected a renewal of biblical orthodoxy and confessional integrity in our denomination, beginning with the Southern Baptist Convention presidential election of 1979; and 
WHEREAS, The Southern Baptist Convention has maintained a robust commitment to the sanctity of all human life, including that of the unborn, beginning with a landmark pro-life resolution in 1982; and WHEREAS, Our confessional statement, The Baptist Faith and Message, affirms that children "from the moment of conception, are a blessing and heritage from the Lord"; and further affirms that Southern Baptists are mandated by Scripture to "speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death"; and 
WHEREAS, The legacy of Roe v. Wade has grown to include ongoing assaults on human life such as euthanasia, the harvesting of human embryos for the purposes of medical experimentation, and an accelerating move toward human cloning; now, therefore, be it 
RESOLVED, That the messengers to the Southern Baptist Convention meeting in Phoenix, Arizona, June 17Ð18, 2003, reiterate our conviction that the 1973 Roe v. Wade decision was based on a fundamentally flawed understanding of the United States Constitution, human embryology, and the basic principles of human rights; and be it further 
RESOLVED, That we reaffirm our belief that the Roe v. Wade decision was an act of injustice against innocent unborn children as well as against vulnerable women in crisis pregnancy situations, both of which have been victimized by a "sexual revolution" that empowers predatory and irresponsible men and by a lucrative abortion industry that has fought against even the most minimal restrictions on abortion; and be it further 
RESOLVED, That we offer our prayers, our love, and our advocacy for women and men who have been abused by abortion and the emotional, spiritual, and physical aftermath of this horrific practice; affirming that the gospel of Jesus Christ grants complete forgiveness for any sin, including that of abortion; and be it further 
RESOLVED, That we lament and renounce statements and actions by previous Conventions and previous denominational leadership that offered support to the abortion culture; and be it further 
RESOLVED, That we humbly confess that the initial blindness of many in our Convention to the enormity of Roe v. Wade should serve as a warning to contemporary Southern Baptists of the subtlety of the spirit of the age in obscuring a biblical worldview; and be it further 
RESOLVED, That we urge our Southern Baptist churches to remain vigilant in the protection of human life by preaching the whole counsel of God on matters of human sexuality and the sanctity of life, by encouraging and empowering Southern Baptists to adopt unwanted children, by providing spiritual, emotional, and financial support for women in crisis pregnancies, and by calling on our government officials to take action to protect the lives of women and children; and be it further 
RESOLVED, That we express our appreciation to both houses of Congress for their passage of the Partial-Birth Abortion Ban Act of 2003, and we applaud President Bush for his commitment to sign this bill into law; and be it further RESOLVED, That we urge Congress to act swiftly to deliver this bill to President Bush for his signature; and be it finally RESOLVED, That we pray and work for the repeal of the Roe v. Wade decision and for the day when the act of abortion will be not only illegal, but also unthinkable.

REL 205 Ramanujan and Ramayana

ramanujan-a-the-ramayana