Roger Green
B.A., English Literature, Metropolitan State College of Denver (2000)
Master of Humanities, University of Colorado at Denver (2004)
Certificate, School of Criticism & Theory, Cornell University (2011)
PhD., English Rhetoric & Theory, University of Denver (2013)
Second PhD, Religious Studies & Theology, University of Denver (2020)
Supervisors: Clark Davis, DU English Department (first dissertation advisor) and Carl Raschke, DU Religious Studies (second dissertation advisor)
Master of Humanities, University of Colorado at Denver (2004)
Certificate, School of Criticism & Theory, Cornell University (2011)
PhD., English Rhetoric & Theory, University of Denver (2013)
Second PhD, Religious Studies & Theology, University of Denver (2020)
Supervisors: Clark Davis, DU English Department (first dissertation advisor) and Carl Raschke, DU Religious Studies (second dissertation advisor)
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Papers by Roger Green
Greco-Roman civilization, merges ancient pastoral aesthetics with modern, alienated nostalgia for a return to nature or to the “pre-political.” With the Universal Declaration of Human Rights, postcolonialism, and postsecularism the concept of “rights” has taken an increasingly positive turn. Earlier conceptions of “freedom from” increasingly become “freedom to.” Liberal flourishing, especially since the 1960s, manifests in exorcising the right to transgress various borders and identities. The rhetorics of sustainability and ecocriticism, which often reflect Romantic engagements with “nature,” potentially mask their own entrenchment within the force of history by pining for a wider conception of “the human.” This is enormously seductive in popular entertainment. Thus, thinkers like Terence McKenna have advocated an “Archaic Revival” and a return to shamanic culture as anodyne for the trials of globalization. Fusing with recent research on neuroscience and psychedelics, the figure of the shaman as border-crosser arises as a locus of desire for postsecular and transhuman subjectivities. This paper attempts to tease out what Lauren Berlant calls “cruel optimism” inherent in the variety of historical narratives – humanistic, Darwinian, and biopolitical – that accompany recent “Western” attempts (in a long line of them) to overcome history itself by focusing on the figure of the Shaman in popular and Anthropological discourses. Based on the work of Michael Taussig and Mina Cheon, my aim is to shed light on the Affective place of the Shaman as it relates to Agamben’s “Archaelology of Glory” in talk of globalization.
Other by Roger Green
Drafts by Roger Green
Teaching Documents by Roger Green
Greco-Roman civilization, merges ancient pastoral aesthetics with modern, alienated nostalgia for a return to nature or to the “pre-political.” With the Universal Declaration of Human Rights, postcolonialism, and postsecularism the concept of “rights” has taken an increasingly positive turn. Earlier conceptions of “freedom from” increasingly become “freedom to.” Liberal flourishing, especially since the 1960s, manifests in exorcising the right to transgress various borders and identities. The rhetorics of sustainability and ecocriticism, which often reflect Romantic engagements with “nature,” potentially mask their own entrenchment within the force of history by pining for a wider conception of “the human.” This is enormously seductive in popular entertainment. Thus, thinkers like Terence McKenna have advocated an “Archaic Revival” and a return to shamanic culture as anodyne for the trials of globalization. Fusing with recent research on neuroscience and psychedelics, the figure of the shaman as border-crosser arises as a locus of desire for postsecular and transhuman subjectivities. This paper attempts to tease out what Lauren Berlant calls “cruel optimism” inherent in the variety of historical narratives – humanistic, Darwinian, and biopolitical – that accompany recent “Western” attempts (in a long line of them) to overcome history itself by focusing on the figure of the Shaman in popular and Anthropological discourses. Based on the work of Michael Taussig and Mina Cheon, my aim is to shed light on the Affective place of the Shaman as it relates to Agamben’s “Archaelology of Glory” in talk of globalization.