Irene Oh, Richard W. Flory, R. Bartel, J. Modern, J. Winters, L. Berman, Kathryn Lofton
As a regular feature of Religion and American Culture, the editors invite scholars to comment from different perspectives on an issue or problem central to the study of religion in its American context. The FORUM format is designed to foster the crossdisciplinary study of religion and American culture and to bring to the readers of the journal the latest thoughts of scholars on timely, substantial topics. Contributors to the FORUM are asked to present brief essays or “thought pieces” instead of carefully documented articles. This FORUM is a little different from those in the past. First, we decided to run a series of essays on a single topic through two issues in 2019. Second, we asked Ari Y. Kelman and Kathryn Lofton to serve as guest curators, assembling authors from different disciplines and perspectives to engage with a remarkable text from five decades ago, but with themes that still resonate today.
作为《宗教与美国文化》的常规特色，编辑们邀请学者们从不同的角度对美国背景下宗教研究的核心问题或问题进行评论。论坛的形式旨在促进对宗教和美国文化的跨学科研究，并向杂志的读者及时介绍学者们关于实质性主题的最新想法。论坛的贡献者被要求提交简短的文章或“思想片段”，而不是仔细记录的文章。这次的论坛和以往的有所不同。首先，我们决定在2019年的两期杂志上就一个主题发表一系列文章。其次，我们邀请阿里·y·凯尔曼(Ari Y. Kelman)和凯瑟琳·洛夫顿(Kathryn Lofton)担任客座策展人，将来自不同学科和观点的作者聚集在一起，研究这本50年前的杰出文本，但其主题至今仍能引起共鸣。
{"title":"Forum: The Religious Situation, 1968 (Part 2)","authors":"Irene Oh, Richard W. Flory, R. Bartel, J. Modern, J. Winters, L. Berman, Kathryn Lofton","doi":"10.1017/rac.2019.4","DOIUrl":"https://doi.org/10.1017/rac.2019.4","url":null,"abstract":"As a regular feature of Religion and American Culture, the editors invite scholars to comment from different perspectives on an issue or problem central to the study of religion in its American context. The FORUM format is designed to foster the crossdisciplinary study of religion and American culture and to bring to the readers of the journal the latest thoughts of scholars on timely, substantial topics. Contributors to the FORUM are asked to present brief essays or “thought pieces” instead of carefully documented articles. This FORUM is a little different from those in the past. First, we decided to run a series of essays on a single topic through two issues in 2019. Second, we asked Ari Y. Kelman and Kathryn Lofton to serve as guest curators, assembling authors from different disciplines and perspectives to engage with a remarkable text from five decades ago, but with themes that still resonate today.","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2019.4","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"RAC volume 29 issue 2 Cover and Front matter","authors":"","doi":"10.1017/rac.2019.6","DOIUrl":"https://doi.org/10.1017/rac.2019.6","url":null,"abstract":"","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2019.6","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"RAC volume 29 issue 1 Cover and Back matter","authors":"","doi":"10.1017/rac.2018.6","DOIUrl":"https://doi.org/10.1017/rac.2018.6","url":null,"abstract":"","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2018.6","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT As founder of a religious movement emphasizing soteriological goals, Paramahansa Yogananda is at odds with the prevailing scholarly portrayal of yoga as a modern, syncretic bodily practice focused on mindfulness and physical well-being that, even when employing language of transcendence, magic, or the supernatural, typically has this-worldly perfection in mind. Yogananda, thus, offers an important counterpoint to the dominant historiography of yoga. Whereas more recent “global gurus” often remained in India and recruited among diaspora Indians, Yogananda was the first Indian to establish a thriving yoga-based Hinduism among white converts in the United States. He worked to make his message compelling in the often-hostile milieu of a dominant Christian culture. In this article, I consider Southern California's identity as a “spiritual frontier” that offered a uniquely conducive space to launch a Hindu religious movement in a virulently xenophobic era. I explore Yogananda's vision of the “science of religion,” language that reflected not a materialist reduction of yoga to somatic goals, but a precise, systematic meditation method designed to achieve God-contact. Yogananda offered various products in an effort to build brand loyalty for his yoga-based religion. Although he strategically promoted the very real health and energy benefits of his instruction, the heart of his commercial and spiritual enterprise was a yoga correspondence course that promised to train disciples in a devotional relationship with a God he often depicted as a personal Being. I conclude by examining Yogananda's role as the authoritative divine guru who mediated his religious products to devotees and remained present after his death to guide them toward ultimate bliss.
{"title":"“Development of Body, Mind, and Soul:” Paramahansa Yogananda's Marketing of Yoga-Based Religion","authors":"David J. Neumann","doi":"10.1017/rac.2018.4","DOIUrl":"https://doi.org/10.1017/rac.2018.4","url":null,"abstract":"ABSTRACT As founder of a religious movement emphasizing soteriological goals, Paramahansa Yogananda is at odds with the prevailing scholarly portrayal of yoga as a modern, syncretic bodily practice focused on mindfulness and physical well-being that, even when employing language of transcendence, magic, or the supernatural, typically has this-worldly perfection in mind. Yogananda, thus, offers an important counterpoint to the dominant historiography of yoga. Whereas more recent “global gurus” often remained in India and recruited among diaspora Indians, Yogananda was the first Indian to establish a thriving yoga-based Hinduism among white converts in the United States. He worked to make his message compelling in the often-hostile milieu of a dominant Christian culture. In this article, I consider Southern California's identity as a “spiritual frontier” that offered a uniquely conducive space to launch a Hindu religious movement in a virulently xenophobic era. I explore Yogananda's vision of the “science of religion,” language that reflected not a materialist reduction of yoga to somatic goals, but a precise, systematic meditation method designed to achieve God-contact. Yogananda offered various products in an effort to build brand loyalty for his yoga-based religion. Although he strategically promoted the very real health and energy benefits of his instruction, the heart of his commercial and spiritual enterprise was a yoga correspondence course that promised to train disciples in a devotional relationship with a God he often depicted as a personal Being. I conclude by examining Yogananda's role as the authoritative divine guru who mediated his religious products to devotees and remained present after his death to guide them toward ultimate bliss.","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2018.4","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57084983","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT This article examines the spirituality reflected in the 1976 cookbook More-with-Less. Written by a former Mennonite missionary hoping to provide religious households with a practical way to respond to world hunger, the cookbook's message of a simple diet that could transform users' influence on the world is an early example of the religious environmentalism that has grown increasingly popular among middle-class American Protestants in the last several decades. By examining its historical context, narrating its genesis, and critically assessing the spirituality it recommended, this article argues that the cookbook provides a useful window into Protestant environmental spirituality, its version of which allowed practitioners to maintain traditional institutional relationships and conceptions of the divine while cultivating the individuated religiosity increasingly sought after in modern culture. Emerging in the institutional overlap of traditional religious organizations and the putatively secular formations of mass media, globalization, and consumer culture, the cookbook leveraged the incipient emphasis on lifestyle choices within consumer culture to craft an individuated response to a vision of the world in permanent crisis. More-with-Less and the Protestant environmental spirituality it represents shed light on current scholarly debates about the form religion takes within modern contexts of secularity, especially when religious practitioners seek adaptations that can maintain traditional theological and organizational commitments.
{"title":"“The world food crisis is not a fad”: The More-with-Less Cookbook and Protestant Environmental Spirituality","authors":"K. Rose","doi":"10.1017/rac.2019.5","DOIUrl":"https://doi.org/10.1017/rac.2019.5","url":null,"abstract":"ABSTRACT This article examines the spirituality reflected in the 1976 cookbook More-with-Less. Written by a former Mennonite missionary hoping to provide religious households with a practical way to respond to world hunger, the cookbook's message of a simple diet that could transform users' influence on the world is an early example of the religious environmentalism that has grown increasingly popular among middle-class American Protestants in the last several decades. By examining its historical context, narrating its genesis, and critically assessing the spirituality it recommended, this article argues that the cookbook provides a useful window into Protestant environmental spirituality, its version of which allowed practitioners to maintain traditional institutional relationships and conceptions of the divine while cultivating the individuated religiosity increasingly sought after in modern culture. Emerging in the institutional overlap of traditional religious organizations and the putatively secular formations of mass media, globalization, and consumer culture, the cookbook leveraged the incipient emphasis on lifestyle choices within consumer culture to craft an individuated response to a vision of the world in permanent crisis. More-with-Less and the Protestant environmental spirituality it represents shed light on current scholarly debates about the form religion takes within modern contexts of secularity, especially when religious practitioners seek adaptations that can maintain traditional theological and organizational commitments.","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2019.5","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085471","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article uses the case of Kaufmann Kohler (1843–1926), an intellectual and institutional leader of American Reform Judaism, to explore the relationship between Orientalism and the category of religion in nineteenth-century America. Recent scholarship has shown that the lived religion of nineteenth-century American Jews departs significantly from the ideological hopes of Jewish elites. Connecting the emerging portrait of nineteenth-century Jewish laity with elite arguments for American Judaism, I reconsider Kohler's thought as a theological project out of step with his socioreligious milieu. Kohler is renowned for his theorizing of Judaism as a universal, ethical religion. As scholars have demonstrated repeatedly, defining Judaism as a “religion” was an important feature of Reform thought. What these accounts have insufficiently theorized, however, is the political context that ties the categorization of religion to the history of Orientalism that organized so many late nineteenth-century discussions of religion, Jewish and not. Drawing on work by Tracy Fessenden, John Modern, and Tisa Wenger, I show that Kohler's universal, cosmopolitan religion is a Jewish version of the Protestant secular. Like these Protestant modernists, Kohler defines Reform Judaism as a religion that supersedes an atavistic tribalism bound to materiality and ritual law. Being Jewish, for Kohler, means being civilized; reforming the soul of Judaism goes together with civilizing Jewish bodies and creating a Judaism that could civilize the world in an era in which religion and imperialism were overlapping interpretive projects with racial and gendered entanglements.
{"title":"“A Higher and Purer Shape”: Kaufmann Kohler's Jewish Orientalism and the Construction of Religion in Nineteenth-Century America","authors":"Evan Goldstein","doi":"10.1017/rac.2019.8","DOIUrl":"https://doi.org/10.1017/rac.2019.8","url":null,"abstract":"Abstract This article uses the case of Kaufmann Kohler (1843–1926), an intellectual and institutional leader of American Reform Judaism, to explore the relationship between Orientalism and the category of religion in nineteenth-century America. Recent scholarship has shown that the lived religion of nineteenth-century American Jews departs significantly from the ideological hopes of Jewish elites. Connecting the emerging portrait of nineteenth-century Jewish laity with elite arguments for American Judaism, I reconsider Kohler's thought as a theological project out of step with his socioreligious milieu. Kohler is renowned for his theorizing of Judaism as a universal, ethical religion. As scholars have demonstrated repeatedly, defining Judaism as a “religion” was an important feature of Reform thought. What these accounts have insufficiently theorized, however, is the political context that ties the categorization of religion to the history of Orientalism that organized so many late nineteenth-century discussions of religion, Jewish and not. Drawing on work by Tracy Fessenden, John Modern, and Tisa Wenger, I show that Kohler's universal, cosmopolitan religion is a Jewish version of the Protestant secular. Like these Protestant modernists, Kohler defines Reform Judaism as a religion that supersedes an atavistic tribalism bound to materiality and ritual law. Being Jewish, for Kohler, means being civilized; reforming the soul of Judaism goes together with civilizing Jewish bodies and creating a Judaism that could civilize the world in an era in which religion and imperialism were overlapping interpretive projects with racial and gendered entanglements.","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2019.8","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085586","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT Scholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular black church, which better accounts for the historical experience of black religion. In this piece, I analyze four different denominational and theological traditions that blacks followed in the early Republic: the Anglican–Episcopalian, the Calvinist (Congregational–Presbyterian), the Methodist, and the Baptist. Each offered a unique ecclesiastical structure and set of theological assumptions within which black clergy and laity operated. Each required different levels of interaction with white coreligionists, and, although some tended to offer more direct opportunities for reform and resistance, all groups suffered differing constraints that limited such action. I argue that the two bodies connected to formalist traditions, the Episcopalian and Calvinist, were initially better developed despite their smaller size, and thus disproportionately shaped black community and reform efforts in the antebellum United States.
{"title":"The Difference Denominations Made: Identifying the Black Church(es) and Black Religious Choices of the Early Republic","authors":"Kyle T. Bulthuis","doi":"10.1017/rac.2019.3","DOIUrl":"https://doi.org/10.1017/rac.2019.3","url":null,"abstract":"ABSTRACT Scholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular black church, which better accounts for the historical experience of black religion. In this piece, I analyze four different denominational and theological traditions that blacks followed in the early Republic: the Anglican–Episcopalian, the Calvinist (Congregational–Presbyterian), the Methodist, and the Baptist. Each offered a unique ecclesiastical structure and set of theological assumptions within which black clergy and laity operated. Each required different levels of interaction with white coreligionists, and, although some tended to offer more direct opportunities for reform and resistance, all groups suffered differing constraints that limited such action. I argue that the two bodies connected to formalist traditions, the Episcopalian and Calvinist, were initially better developed despite their smaller size, and thus disproportionately shaped black community and reform efforts in the antebellum United States.","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2019.3","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085448","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ABSTRACT This article places the World's Parliament of Religions in its social-political milieu of Gilded Age Chicago. It takes up the Parliament not to rehash arguments that scholars have made about its particular performance of religion but, rather, to locate its pluralist production in finer-grained material expenditures and extractions that made it possible. It tells this story through an examination of the Parliament's organizer, Charles Carroll Bonney. Employed as a federal judge in Chicago, Bonney's life reflects the coterminous boundaries of capital, state-building, and aspirations for the reconciliation of human conflict through multireligious unity. His tenure as the organizer of the Parliament, and as the President of the World Congress Auxiliary of which it was a part, was riddled by raging conflict with Chicago's union leaders, who saw the events as an indirect attack on the city's labor movement. To analyze the Parliament in light of these factors is to begin to understand the history of American religious pluralism as constituted by—and, thus, inextricable from—histories of labor, capital, and the state.
{"title":"The Parliament of Empire: Charles Bonney's American Vision","authors":"Lucia Hulsether","doi":"10.1017/rac.2018.2","DOIUrl":"https://doi.org/10.1017/rac.2018.2","url":null,"abstract":"ABSTRACT This article places the World's Parliament of Religions in its social-political milieu of Gilded Age Chicago. It takes up the Parliament not to rehash arguments that scholars have made about its particular performance of religion but, rather, to locate its pluralist production in finer-grained material expenditures and extractions that made it possible. It tells this story through an examination of the Parliament's organizer, Charles Carroll Bonney. Employed as a federal judge in Chicago, Bonney's life reflects the coterminous boundaries of capital, state-building, and aspirations for the reconciliation of human conflict through multireligious unity. His tenure as the organizer of the Parliament, and as the President of the World Congress Auxiliary of which it was a part, was riddled by raging conflict with Chicago's union leaders, who saw the events as an indirect attack on the city's labor movement. To analyze the Parliament in light of these factors is to begin to understand the history of American religious pluralism as constituted by—and, thus, inextricable from—histories of labor, capital, and the state.","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2018.2","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085299","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"RAC volume 29 issue 3 Cover and Back matter","authors":"","doi":"10.1017/rac.2019.13","DOIUrl":"https://doi.org/10.1017/rac.2019.13","url":null,"abstract":"","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/rac.2019.13","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57085431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-23DOI: 10.1163/22142371-12340041
T. Zadeh, M. Bernards
{"title":"Editors' Preface","authors":"T. Zadeh, M. Bernards","doi":"10.1163/22142371-12340041","DOIUrl":"https://doi.org/10.1163/22142371-12340041","url":null,"abstract":"","PeriodicalId":42977,"journal":{"name":"RELIGION AND AMERICAN CULTURE-A JOURNAL OF INTERPRETATION","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2018-08-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87513134","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：