International Journal of
Public Theology 15 (2021) 157–176
brill.com/ijpt
The Critical Study of Religion and Division
in the Age of Covid-19
Jason S. Sexton
University of California, Los Angeles, United States
jasonsexton@ucla.edu
Abstract
The Covid-19 pandemic presented enormous challenges for secular and religious
institutions as well as religion scholars engaged in the critical study of religion. The
unique opportunities for scholars of religion include questions about the very nature
of our academic work. Inclusive of scholarly research and dissemination, along with
the administrative work and service that facilitates this, is academic work to draw
from the rich wellspring of the traditions we study and represent, or does it neglect
them in the daily affairs of our work? With a particular regional focus, and despite
traditional academic disciplinary conventions within the critical study of religion,
this article argues that religious traditions and the critical appropriations of their
wisdom and ongoing actions provide an important reckoning with the reality of the
ever-changing and often terrible conditions in the contemporary world. They provide a critical feature of what it means to cultivate an ecology of ethical responsibility
and care.
Keywords
Covid-19 – academic conferences – religious studies – public theology – AAR
1
Introduction
When the Covid-19 pandemic hit, religious communities and scholars of religion stood in unique positions to interpret the phenomenon. Nearly every
religious tradition contains some accounting of plagues in its history: from
the plagues of Egypt written in monotheistic traditions’ texts to those that
© Jason S. Sexton, 2021 | doi:10.1163/15697320-12341652
This is an open access article distributed under the terms of the CC BY-NC-ND 4.0 license.
158
Sexton
occurred in the history of Eastern religious, to those of indigenous traditions,
and many others. As such, believers and religion scholars should have not only
been less surprised when the plague hit but also more prepared to helpfully
address it in meaningful ways.
In interpretive capacity, scholars of religion also play significant roles in
contemporary culture. At a formal level, this is seen in ways the last several
Presidents of the American Academy of Religion (AAR) recently wielded their
platforms to address critical issues of the day. Laurie Zoloth pled with scholars
of AAR to be ‘interrupted’ and moved to action regarding the climate crisis;1
Thomas Tweed weighed into divisive debates about the nature of the critical
study of religion for the public and higher education;2 Eddie Glauge pressed
the importance of a liberal education, including the study of religion, in the
Trump era;3 David Gushee lamented and repented of the contribution of white
evangelicals to racism, white supremacy, and Trumpism;4 and Laurie Patton
reflected on the nature of religion amid contingencies within higher education and the discipline, proclaiming the dynamic role of religion as a public
resource.5 Presidents of the AAR have the opportunity to speak prophetically
with regard to critical contemporary issues. Each of the addresses above, later
published in the Journal of the American Academy of Religion, which some
claim to be the high-water mark of serious critical scholarship on religion,
dealt with matters at the national level (or international, to some degree), harnessing AAR’s significant voice as a collective organization to speak to matters
of great cultural relevance to our institutions and daily lives.
Matters are slightly different within the AAR regions: they boast significantly smaller numbers than the national AAR conference and represent only
1 Laurie Zoloth, ‘2014 AAR Presidential Address: Interrupting Your Life: An Ethics for the
Coming Storm’, Journal of the American Academy of Religion, 84:1 (2016), 3–24, <https://doi
.org/10.1093/jaarel/lfv093>.
2 Thomas A. Tweed, ‘Valuing the Study of Religion: Improving Difficult Dialogues Within and
Beyond the AAR’s “Big Tent”’, Journal of the American Academy of Religion, 84:2 (2016), 287–
322, <https://doi.org/10.1093/jaarel/lfw019>.
3 Eddie S. Glauge, Jr. ‘2017 AAR Presidential Address: A Liberal Arts Education in the Age
of Trump’, Journal of the American Academy of Religion, 86:2 (2018), 297–306, <https://doi
.org/10.1093/jaarel/lfy003>.
4 David P. Gushee, ‘2018 AAR Presidential Address: In the Ruins of White Evangelicalism:
Interpreting a Compromised Christian Tradition through the Witness of African American
Literature’, Journal of the American Academy of Religion, 87:1 (2019), 1–17, <https://doi
.org/10.1093/jaarel/lfz004>.
5 Laurie L. Patton, ‘2019 AAR Presidential Address: “And Are We Not of Interest to Each Other?”
A Blueprint for the Public Study of Religion’, Journal of the American Academy of Religion, 88:3
(2020), 639–63, <https://doi.org/10.1093/jaarel/lfaa044>.
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a portion of the wider AAR membership, often, and unfortunately, sans senior
scholars in the region. And yet the regions carry out the mission of the AAR
as significant annual gatherings, bringing together scholars and practitioners
from ten geographical locales in North America to contribute more locally to
AAR’s ongoing work. AAR’s mission in the regions is stated this way: ‘AAR fosters its mission through energetic cultivation of accessible regional intellectual
networks and identities to serve members where they live and work, and to
respond to local publics and concerns’.6 Not entirely dissimilar to AAR’s recent
emphases, engaging public and social issues, the regions carry a similar task
with regard to ‘local publics and concerns’.
This has been done with relative effect in the Western Region of the
American Academy of Religion (AARWR), which stands as the largest, most
diverse region of the AAR – the only region with Black and Queer Caucuses,
for example – which is reasonably supported by its regional academic institutions. As public fora, the regional organization’s annual presidential addresses
carry a similar function to those of the national meetings, although, again,
addressing more regionally-focused ‘local publics and concerns’. Many matters
may be taken up in a regional presidential address. These may range from how
one came to the study of religion or academia7 through possibilities for the
study of religion from the academic fields wherein scholars work and on to
the critical role that religion plays in the broader academic disciplines (Arts,
Humanities, Sciences). The latter has become especially important as the case
for religion/theology has become more hard-pressed than ever: the challenge
is seen in the forms of dwindling open positions, AAR members departing the
academy, or the all-around struggle not only to be relevant to our departments,
institutions, and related publics, but even to exist anywhere in these spheres in
the contemporary moment.
As a scholar who studies religion while conscious of my specific locatedness
in a particular region (the West, and California) – and a theologian with an
explicit research agenda deliberately aimed at addressing matters in and for
6 See ‘AAR Regions’, <https://www.aarweb.org/AARMBR/About-AAR-/Regions.aspx> [accessed 21 May 2021].
7 Recent personal accounts of the experience of immigration and trauma were brought into
conversation with the critical study of religion in Presidential addresses by Buddhist scholar
Jonathan H. X. Lee, ‘Memory, Genocide, and the Ethics of Identity’, unpublished 2018 AARWR
Presidential Address, The Institute of Buddhist Studies, Berkeley, California, 24 March 2018,
and Islam scholar Abdullahi Gallab, ‘Adrift in the Regions of Days and Nights: Thirty Years as
a Gentile: Is Religion the Problem?’ unpublished 2019 AARWR Presidential Address, Arizona
State University, Tempe, Arizona, 2 March 2019.
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the region8 – my desire had long been to demonstrate theology’s critical role
and relationship to current events. During the weeks leading up to the 2020
regional AARWR meeting, which took place 20–22 March, as Covid-19’s early
effects unfolded, I quickly chose to shift the regional Presidential address from
its earlier planned aim.9 In turn, I opted to focus on how local communities
were affected and responding to the pandemic as the scope of things unraveled. This decision seemed to me to be a consistent with other Presidential
addresses, especially at the national level.
2
Early Cultural Responses to the Pandemic by the Secular State
Responding to a pandemic is no easy task. In the early days of Covid, institutions otherwise deemed authoritative sent repeatedly mixed messages. In
California, these came from the California Department of Health, state officials, and the governor, who gave a directive on 11 March 2020 recommending cancelling gatherings of 250 or more people across the state to combat
community spread in a practice called ‘social distancing’.10 Governor Gavin
Newsom then followed the next morning with an executive order and clarifying comments in a news conference that he ‘considers the directive to be
mandatory’.11 The inebriating cocktail of confusing information – from local to
8
9
10
11
Expressed in Fred Sanders and Jason S. Sexton, eds., Theology and California: Theological
Refractions on California’s Culture, (New York: Routledge, 2014) and in my work as Editor
of University of California Press-published Boom California, <www.boomcalifornia.com>,
engaging California history, culture, and social issues.
The presentation initially was to be titled, ‘Black Church Resistance and the Future of
Black California’, addressing the nature of Black church resistance as it relates to the
future of California amid California’s shrinking Black population spurred by waves of
flight, gentrification, and reverse-migration.
Taryn Luna and John Myers, ‘Large gatherings should be canceled due to coronavirus outbreak, California Gov. Gavin Newsom says’, Los Angeles Times, 11 March 2020,
<https://www.latimes.com/california/story/2020-03-11/coronavirus-outbreak-large
-gatherings-canceled-governor-gavin-newsom-california> [accessed 18 March 2021].
See later challenges to this nomenclature in favor of the term, ‘physical distancing’
(Cecilia Menjívar, Jacob G. Foster, and Jennie E. Brand, ‘Don’t call it “social distancing”’,
CNN, 21 March 2020, <https://www.cnn.com/2020/03/21/opinions/physical-distancing
-menjivar-foster-brand/index.html> [accessed 18 March 2021]), highlighting more than
just confusing communication from authorities but also in basic prescriptive conduct.
John Woolfolk, ‘Coronavirus: Gov. Newsom orders statewide cancellation of
gatherings over 250: Ban on large gatherings at least through March’, Mercury News,
12 March 2020, <https://www.mercurynews.com/2020/03/12/coronavirus-gov-new
som-says-cancel-gatherings-over-250-statewide/> [accessed 18 March 2021]. The
entire pandemic has increased pressure on California Governor who now faces a
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161
state to federal (exacerbated by mixed messaging from the White House and
the Centers for Disease Control and Prevention) to global agencies like the
World Health Organization and experts from other countries – coupled by the
spread of viral social media images and an active press trying hard to keep up
amid their own challenges, had left many wondering how to proceed: to stay
home or not stay home; to buy food at the local Chinese restaurant, supporting
local hard-hit businesses and families, or to eat at home; to travel somewhere
‘safer’ or to not travel at all (expressly relevant for students whose universities
were also shutting down), especially if immunocompromised12 people reside
at one’s destination. The toxic brew of information and misinformation served
to make decisions even more complex. And the ways that hardened divisions
occurred along politically polarized lines further exacerbated the problem,
especially because not only did the partisanship end up sacrificing lives, but
there has been a plethora of responses to pandemics throughout history where
various leaders intentionally opted for people to die rather than tell them the
truth and face political reprisal and retribution, not entirely dissimilar to former President Trump’s response.
When the pandemic hit, the Los Angeles Times maintained diligent, careful,
creative reporting, all of which material on the pandemic was made free to
the public and not bound by a pay wall. Yet even their solid journalism quickly
avalanched with stories changing considerably from day to day, or hour by
hour. The changing narratives made it difficult to trust even the most trusted
forms of journalism, which had become one of the few things the public could
rely on, although the condition of the new media under Trump had been
significantly weakened. Still, leading journalists like Pulitzer-prize-winning
reporter Steve Lopez, the Sunday morning of our regional AARWR conference, took aim to highlight not only the great uncertainty of the situation
but also that the pandemic would one day pass – a significant matter to be
reminded of in a disaster.13 This steady future-mindedness is a reminder also
supplied by religions and their theologies – specifically, their eschatologies and
12
13
recall in large part for his response to the pandemic, which one operative likened to
him ‘basically trying to govern in the Book of Revelation’ (Shawn Hubler, ‘A Recall
for Newsom in California? Talk Grows as Governors Come Under Attack’, New York
Times, 24 February 2021, <https://www.nytimes.com/2021/02/24/us/newsom-recall
.html> [accessed 18 March 2021]).
Meaning those whose immune systems are already low, affecting the ability for the body
to fight off an illness or infection.
Steve Lopez, ‘Coronavirus and the week that changed everything – for now’, Los Angeles
Times, 14 March 2020, <https://www.latimes.com/california/story/2020-03-14/lopez
-covid19-coronavirus-week-changes> [accessed 18 March 2021].
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contestable claims about the future. Not a prophet, did Lopez know the plague
would pass?
Nevertheless, while met with caution and disregard, with optimism and
pessimism, the pandemic hit, and remained, for over a year. Academic institutions closed, as did local schools whose leaders struggled frantically to communicate.14 Amusement parks like Disneyland closed for the first time, which
was only initially to go through the end of the month the pandemic hit. Again,
the optimism, which for Disneyland seemed to be simply just an unfortunate
delay to people longing for the ‘happiness’ induced by The Happiest Place on
Earth.15 But it was much more than this temporary interruption, with nearby
hotel workers, often immigrants who were already struggling for work hours
and to pay bills, facing dire scenarios in the midst of the shutdown.16
The complexity lingered as sweeping restrictions were put into place, calling
for home isolation of residents over age sixty-five, ordering the mandatory closure of all bars, wine bars, breweries and pubs, calling for restaurants to reduce
their occupancy by half.17 The initial school closures, at least in higher education institutions, seemed to have started in California: a Stanford Medicine
faculty member tested positive for the virus and then on 6 March it was
announced that classes were moving to finish the academic quarter online.18
It appears that most if not all of California’s great institutions of higher learning, public and private, ended up going this route. I delivered my final lecture
of UCLA’s winter quarter in a 150-student course on 12 March via Zoom (the
first Zoom lecture), even as all final essays were due the end of the same week
with a final exam coming the following Wednesday, leaving students panicked
the weekend before the final amid efforts to fly home abroad. They were left
wondering if they could adequately prepare for (or even submit) the online
final. Irrespective of the stress and pressure, the moves of the universities to
14
15
16
17
18
The public school my children attend sent nine different emails over two days as things
shut down.
Joseph Chytry, ‘Disney’s Design: Imagineering Main Street’, Boom: A Journal of California,
2:1 (2012), 33–44, <https://doi.org/10.1525/boom.2012.2.1.33>.
Priscella Vega, ‘Fans escape reality at Disneyland before it closes. For service workers,
uncertainty abounds’, Los Angeles Times, 14 March 2020, <https://www.latimes.com/cali
fornia/story/2020-03-14/for-tourists-a-last-hurrah-before-disneyland-closes-for-service
-workers-outside-the-park-uncertainty> [accessed 18 March 2021].
Tony Bizjak, et al. ‘Gov. Newsom asks California bars to close, tells older residents to isolate due to coronavirus’, Sacramento Bee, 15 March 2020, <https://www.sacbee.com/news/
coronavirus/article241212146.html> [accessed 18 March 2021].
Jason Green, ‘Stanford cancels in-person classes over coronavirus concerns’, Mercury
News, 6 March 2020, <https://www.mercurynews.com/2020/03/06/stanford-cancels-in
-person-classes-over-coronavirus-concerns/> [accessed 18 March 2021].
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socially distance and shut down in-person operations seemed right. An eloquent explanation was given at the early part of the shutdown by Duke ethicist
Luke Bretherton, who noted:
While the personal risks to each one of us may be minimal, this precautionary measure is in an effort to contain the distribution of Covid-19
and ensure we do not become unwitting ‘community spreaders’ within
the close knit community of the university as well as in the surrounding
region – especially given each of us is likely to be enmeshed in other communities of contact, notably, congregations. The concern is to ensure the
medical system here is not overwhelmed by rapidly escalating demand.
As such, not meeting in the flesh is an expression of care for the wider
community, especially the most vulnerable among us, and a way to facilitate the work of those in the medical system with a direct vocation to
care for the sick. It is thereby an expression of a Christian ethic.
At the same time, I have a duty of care to ensure you receive the
education you need to fulfill your vocations in as pedagogically robust
and accessible manner as possible. Thankfully, though imperfect, these
competing goods can be reconciled and fulfilled through virtual, on-line
means.19
This was the first theological rationale I heard for cancelling face-to-face
classes. It would only be the start of over a year-long situation for students who
have been marooned all over the world.20
3
Religious Scholars and the Critical Study of Religion
in the Pandemic
The AAR Western Region decided to cancel its annual face-to-face meeting.
It had been in the planning for two years. There had been constant conversation with the host institution, Claremont Graduate University; the decision to cancel happened just one week (5 March) before the meeting was to
occur. Cancelling the face-to-face gathering cost a lot, effectively undercutting
19
20
See <https://www.facebook.com/luke.bretherton.71/posts/10157549166706542>,
12 March 2020 [accessed 18 March 2021].
Karin Fischer, ‘The Stranded: The pandemic hasn’t just disrupted international students’
college experience. It has marooned them all over the world’, The Chronicle of Higher
Education, 8 March 2020, <https://www.chronicle.com/article/the-stranded> [accessed
18 March 2021].
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a major feature that keeps the regional scholarly body alive. It was cancelled
against the recommendation of AAR Executive Director Alice Hunt,21 against
the leadership of the host institution, and even against my dissenting vote as
President of our regional body, where I was also joined together with two other
dissenting colleagues on our Executive Committee. The nine others voted to
cancel. Ultimately, however, those who voted to cancel the in-person meeting were right, and I was wrong. Had we proceeded with our brick-and-mortar
in-person conference, it would not have happened. After the Southwest and
Southeast regions of the AAR successfully held conferences from 28 February
to 1 March, all seven other regional conference cancelled their conferences,
including the one scheduled at Princeton Theological Seminary 9–10 March,
the week before ours was to meet.
And yet, our regional body did not cancel the conference. We cancelled the
face-to-face meeting, but managed to salvage the great majority of the program, missing out on only a few units whose members decided to postpone
meeting until 2021 in the Bay Area, or possibly even in another virtual hybrid
conference that had yet to determine details at the time. Everyone at the time,
of course, was becoming aware of the relative hysteria that would soon come
about as people stockpiled to prepare for home isolation during those early
pandemic days mid-March 2020, which seemed to be exacerbated by media
attention. Nobody had foresight to anticipate an explosion in infection rates
once people began to be tested properly or to anticipate the number of deaths
as the virus ran its course.
In that decision to cancel the regional AAR conference, nobody drew from
rationale found within represented religious traditions. This neglect or oversight now seems problematic, especially given due awareness of the time-tested
principles and values found within the represented religious faith traditions.
What great tradition has not seen, and tried to alleviate, great pain, suffering,
and evil in the world, especially facing catastrophe? Yet the members of our
Executive Committee, representing at least a dozen faith traditions, did not
draw from them.22 Perhaps it was due to fear over deeper division in light of an
already intense moment in our world. Some religious traditions represented
21
22
See Alice Hunt email to AAR members, 6 March 2020, siding with the Centers for Disease
Control recommending to not postpone or cancel large events: <https://mailchi.mp/
aarweb.org/update-on-2020-aar-meetings-and-covid-19?e=1d2533ad8f> [accessed
18 March 2021].
As I made this point in the oral delivery of the presidential address, 15 March 2020, one
colleague on the AARWR executive committee who also cast a vote against cancelling the
conference stated that she had indeed drawn from her tradition in light of the gravity
of the decision to either hold or cancel the conference. When the committee voted to
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165
by members of the committee, including my own, contain not only powerful
world-shaping ideas but also long histories of oppression. We were also already
overextended, and any strong appropriation from our religious traditions may
have proved doubly difficult. Perhaps, however, their appropriation could have
conversely led to an openness to wisdom from these traditions as a way of
mutual understanding and expansive possibility that could have transferred
the committee back into the world of parsimony and mutual respect and care.
At the very least, the faiths represented have long traditions of reading and
reckoning with reality, and for these reasons might have been consulted with
some effect.
This will be an important consideration going forward into the postpandemic era. As William H. McNeil noted,
In any effort to understand what lies ahead, as much as what lies behind,
the role of infectious disease cannot properly be left out of consideration.
Ingenuity, knowledge, and organization alter but cannot cancel humanity’s vulnerability to invasion by parasitic forms of life. Infectious disease which antedated the emergence of humankind will last as long as
humanity itself, and will surely remain … one of the fundamental parameters and determinants of human history.23
We know about these epidemic-pandemic diseases and their courses. In
recent memory, Ebola from central Africa was followed by avian influenza,
jumping to humans in 1997, followed by SARS at the end of 2002, the latter
cases first appearing in Guangdong, South China, in what has been called ‘the
world’s manufacturing hub’.24 While this has implications for the work of my
colleagues at UCLA’s California Center for Sustainable Communities, exploring
ongoingly big ethical questions about what life will look like in post-carbon
cities, moving beyond the mass-production era bequeathed by fossil fuel,25 of
23
24
25
cancel, amid intense discussion, this colleague took time to draw from her tradition of
spirituality through meditation on a walk following the vote.
William H. McNeil, Plagues and Peoples, reprint (New York: Anchor Books, 1998), p. 295. I
am grateful to Tony Platt for this reference. See also Bryan Walsh, ‘The World Is Not Ready
for the Next Pandemic’, Time, 4 May 2017, <https://time.com/magazine/us/4766607/may15th-2017-vol-189-no-18-u-s> [accessed 18 March 2021] for an earlier warning about our
vulnerability being on ‘a hyperconnected planet rife with hyperinfectious diseases.’
Mike Davis, ‘Mike Davis on Coronavirus: “In a Plague Year”’, Jacobin, 14 March 2020,
<https://jacobinmag.com/2020/03/mike-davis-coronavirus-outbreak-capitalism-left
-international-solidarity> [accessed 18 March 2021].
Stephanie Pincetl, Robert Cudd, Eric D. Fournier, Felicia Federico, Hannah Gustafson
and Erik Porse, eds. Energy Use in Cities: A Roadmap for Urban Transitions (London:
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relevance also is not just how plagues shape civilizations,26 but even the very
discourse of our academic disciplines and the cultivation of knowledge.
In light of the possibility of perpetual disruption, and in light of sections
of the program that were lost (including sessions on Indigenous Studies,
Womanist/Pan-African Studies, Islamic Studies, among others), I wonder what
kind of scholarship may have been lost altogether: further, who may we have
lost from the collective work of the critical study of religion? And, how had the
program proceeding in all its fullness might have otherwise stabilized the work
of contributors to the critical study of religion in the initial Covid-19 moment?
I wonder also whom might have been left out or lost in attendance as a result
of not being able to access our online capabilities, not only because they are no
full substitute for face-to-face engagement, but also because these colleagues
may have a disability, or lack electronic capabilities, and in place of the regular conference we simply boosted another Silicon Valley innovative whiteguy thing that we’re now perpetuating and others are going to follow. In the
unique position that AARWR occupies, with recent presidents being important
figures in their institutional and disciplinary settings, there is certainly better
approaches to be had in light of all of this, especially if drawing from the particular depths and riches of the traditions we both study and represent.
Nevertheless, throughout the course of our salvaged regional AAR online
conference, I attended several papers over the course of the weekend, where
contributors reflected on their traditions and those they study: from the process and experience of scripturalization to the healing of sexual abuse, from
the recovery of ancient religious practices from around the world to relevant
considerations from religious architecture. One particular session stood out to
me in the ‘Religion, Science, and Technology’ unit chaired by Melanie Dzugan
and Greg Cootsona, themed, ‘Shifting Experiences of Space and Time,’ which
had special importance for how we were experiencing the shifting dynamic
of the conference’s media. Following the theme of the conference, Mitchel
Hickman from California State University, Long Beach noted the ‘rights of
passage’ of role-playing games, which was also very appropriate for our online
conference; Toni Batchelli of Peerspace.com highlighted both the ritualistic
26
Palgrave, 2000); Eric Daniel Fournier, Robert Cudd, Felicia Federico, and Stephanie
Pincetl, ‘On energy sufficiency and the need for new policies to combat growing inequities in the residential energy sector’, Elementa: Science of the Anthropocene 8:1 (2020), 24,
<https://doi.org/10.1525/elementa.419/>.
Joe Mozingo, ‘From the Black Death to AIDS, pandemics have shaped human history.
Coronavirus will too’, Los Angeles Times, 12 April 2020, <https://www.latimes.com/califor
nia/story/2020-04-12/coronavirus-pandemic-black-death-aids-shape-history>, [accessed
18 March 2021].
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nature of the Silicon Valley as well as the rights of passage (our 2020 conference theme) of entrepreneurship endeavours, which funneled into the proposed AARWR conference theme for the following year, ‘Religion and Popular
Culture’. The research presented was not only relevant for modes of conferencing that would unfold in 2020 and beyond, including the organizational shifts
that the larger AAR would assume as a scholarly organization, but they also
reflected a shift that our shared humanity would experience.
AAR does not have a definition for humanity, but the various traditions
within the wider AAR do, including what constitutes a human being. These
are not uncontestable, nor are their attempts to articulate questions and
positions on what constitutes the flourishing of human beings. We learned
from our plenary speaker Reggie Williams that a failure to affirm the particular Jewishness of Jesus, replaced instead by a white masculine one, meant a
sanctioned disregard for bodies that did not reflect a Linnean archetype that
became the normative gaze in the West, which has also chosen to objectify
other bodies.27 A similar point was a feature of Eugene Staples’s paper in the
Psychology, Culture, and Religion unit, reflecting on the challenge Renaissance
painters gave to the male gaze and its objectification of the woman. We also
learned from Reggie Williams of how the inherited logic led to the interrogation of bodies that did not reflect the ideal body in the West, and especially in
America where Liberty and Freedom were aggrandized beyond any notion of
equality, virtually guaranteeing while perpetually affirming the ascendancy of
white people.28 Yet this leads to the area of point where I would like to focus
the remaining of this article.
27
28
Reggie L. Williams, ‘Longing for Mayberry -Cultural Ideals as Weapons of Exclusion,’
unpublished plenary address of the 2020 American Academy of Religion Western Region,
14 March 2020, <https://youtu.be/0IURV1gEWeM>, [accessed 18 March 2021]; Emmanuel
Chukwudi Eze, ed. Race and the Enlightenment: A Reader (Malden, MA: Wiley-Blackwell,
1997).
This notion has recently been shown to be operative in relationship of eugenic
approaches to those with disabilities and also toward so-called ‘criminals’ in the mass
carceral building project, which Jonathan Simon refers to as a distinct ‘eugenic logic’.
See Laura I. Appleman, ‘Deviancy, Dependency, and Disability: The Forgotten History of
Eugenics and Mass Incarceration’, Duke Law Journal, 68:3 (2018), 417–78; and Jonathan
Simon, ‘“The Criminal is to Go Free”: The Legacy of Eugenic Thought in Contemporary
Judicial Realism About American Criminal Justice’, Boston University Law Review, 100:3
(2020), 787–815.
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4
Sexton
Religion Reckoning with the Terrible
Along with some of the frenzied panic and astonishing foolishness seen with
toilet paper gouging and stockpiling, the question may be asked: what happens
when the actual course of life is disease and death? This is not unprecedented,
but happened with the London Cholera outbreak of 1854, with communities
quarantined as they started fleeing the city as they had two centuries prior in
1666 with the Great ‘bubonic’ Plague. Some of this was seen in the AIDS crisis
in the early 1980s as well, trying to not only figure out what the disease was but
how to manage it. It became common to blame various populations – today
Asians29 – when these strange plagues emerged, disrupting life as it is known,
and abruptly ending lives of those we know, and those we don’t know, and
perhaps also do not wish to know.
Here is the significance of the critical study of religion for our present
moment: whatever the religion, whatever the definition, human beings matter and all human lives matter. They matter in their particularities. They matter when they are healthy and when they are sick. They matter when they
are well and when they are not.30 They matter when they are seen and when
they are unseen. Very early on, the pandemic laid bare deepening economic
inequalities, highlighting both the racial and class divide,31 but highlighting
persistently that in California at least, younger Blacks and Latinos were dying
29
30
31
The recent surge in violence and racial aggression against Asians corresponding directly
to the Covid-19 pandemic has led to several initiatives designed to directly combat the
recent rise of racist hate against Asian-Americans, including Stop AAPI Hate founded
by Manjusha P. Kulkarni, Cynthia Choi, and Russell Jeung (<http://stopaapihate.org/>),
which documents and seeks to directly address these recent crimes against Asians committed in light of the Covid-19 pandemic.
Compare this to the social Darwinian notion of allowing older people to sacrifice themselves in the name of preserving the country and economy, as articulated by the Texas
Lieutenant Governor (Molly Hennessy-Fiske, ‘Sacrifice the old to help the economy?
Texas official’s remark prompts backlash’, Los Angeles Times, 24 March 2020, <https://
www.latimes.com/world-nation/story/2020-03-24/coronavirus-texas-dan-patrick>
[accessed 18 March 2021). See also a critique of capitalism in this regard in Judith Butler,
‘Capitalism Has its Limits’, Verso Blog, 30 March 2020, <https://www.versobooks.com/
blogs/4603-capitalism-has-its-limits> [accessed 18 March 2021].
Hailey Branson-Potts, Anita Chabria, Andrew J. Campa, and Priscella Vega, ‘Pandemic
lays bare a racial and class divide’, Los Angeles Times, 8 May 2020, <https://enewspaper
.latimes.com/infinity/article_share.aspx?guid=87070bf7-86fc-4591-8c0c-38fe15c428d8>
[accessed 18 March 2021].
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at higher rates than their white and Asian counterparts.32 Ongoingly and at the
end of the pandemic in California, Latinos were still dying more than others.33
It cannot necessarily be discounted that God speaks within crisis, and even
so that God speaks of judgment.34 Actions have consequences – both private
and public decisions, and private and public actions, have consequences for the
collective ongoing life together on this planet. This collective existence means
that we cannot be callous to each other in this moment, but must be careful
and wise, cautious and kind. A solidarity is shared in humanity, and not just
with individual families but in the unity of all of life, and both an interdependence upon one another and in a deep loyalty to past and future generations.35
The contingency is real, but so must be the care for and attention to others,
which in Christian theology is a reflection of the way of the cross, overcoming fear and breaking through barriers with kindness that demonstrates the
foundation of this kind of motivation, which is divine love for the world: an
orientation that reaches out in ways that listen to, build up, advocate for, and
creatively serve others, including and especially the most vulnerable.
Religions carry other values too, including what Reggie Williams identifies
in Dietrich Bonhoeffer’s ethic of ‘empathic resistance’.36 They carry ways of
addressing the fears with hope grounded by theological perspectives that aid
survival approaches.37 But religious sensibilities might also loop back into culture for a wider corporate flourishing and away from runaway recklessness.38
32
33
34
35
36
37
38
Ben Poston, Tony Barboza, and Alejandra Reyes-Velarde, ‘Racially uneven toll also hits
the young: COVID-19 is killing the state’s Latinos and blacks under 50 at a troubling rate’,
Los Angeles Times, 25 April 2020, <https://enewspaper.latimes.com/infinity/article_share
.aspx?guid=25aea77e-eb12-41a5-9ba8-90cee6aae029> [accessed 18 March 2021].
Rong-Gong Lin, II, ‘“Tremendous heartbreak”: L.A. Latinos still dying at high rates, even
as COVID-19 eases’, Los Angeles Times, 26 February 2021, <https://www.latimes.com/
california/story/2021-02-26/tremendous-heartbreak-l-a-latinos-still-dying-at-very-high
-rates-even-as-covid-19-eases> [accessed 18 March 2021].
As such, not judgement in any sense of finality or true justice, but rather in the embodied and contextually contingent acts of remedial judgment. Luke Bretherton, Christianity
and Contemporary Politics: The Conditions and Possibilities of Faithful Witness, (London:
Wiley-Blackwell, 2010), pp. 214–21.
Josiah Royce, The Philosophy of Loyalty (Nashville: Vanderbilt University Press, 1908;
reprint 1995), pp. 103–106; Wendell W. Hoffman and Stanley J. Grenz, AIDS: Ministry in the
Midst of an Epidemic, (Grand Rapids: Baker, 1990), pp. 169–73.
Reggie L. Williams, Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of
Resistance, (Waco, TX: Baylor University Press, 2014).
Valerie A. Miles-Tribble, Change Agent Church in Black Lives Matter Times: Urgency for
Action, (Lanham, MD: Lexington/Fortress, 2020).
See the account of religion’s role in early Hollywood’s rediscovery of religion, for example (Kevin Starr, Inventing the Dream: California Through the Progressive Era, [New York:
Oxford University Press, 1985], pp. 330–33), although not without collateral damage
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Yet some of the most important religious work happens locally. The congregation my family and I are part of, City Church Long Beach, led by pastors
Brenna Rubio and Bill White, offered the following suggestions for the first
Sunday morning of Covid-19 lockdown, in what they called the week’s spiritual
practices.
The pastors asked the congregation to first, ‘Get Lost,’ opening an invitation
to ‘ask yourself some questions about what’s been going on inside of you, [and]
perhaps pray or journal through them.’ This counsel included a query into
thoughts and feelings – the good, bad, and ugly, and ‘What are you noticing
in a new way? What are you grateful for in the midst of it all? Do you have any
sense of meeting God on the journey?’ Second, they asked the congregation
to ‘Be Found,’ encouraging ‘a creative way to intentionally connect with someone, perhaps even a ‘stranger’ (someone you don’t know very well), whether
in person with good social distancing practices or by phone or video chatting.’
This summons was a request to ‘Intentionally pay attention to their needs,’ and
to afterwards ask, ‘Were there ways I felt alive during that time? What did I
discover about myself? What didn’t go so well? If I had to identify one moment
when I caught a glimpse of God, what would it be?’ And then, finally, the pastors urged congregation members to ‘Consider a special gift to help neighbors
who are struggling.’ Including encouragement to help support people directly,
the church set up a new Community Care tab on their list of giving options,39
which was created to ‘help neighbors facing shortages of food and supplies or
for emergency help for those struggling to make rent or cover childcare given
the new circumstances.’ Their call concluded with an invitation for those who
may themselves need some support, and to let them know what was going on.
5
Toward an Ecology of Religious Care and Responsibility
The contexts of terrible tragedies like the one caused by Covid-19 provide precisely the spaces wherein scholars of religion and theologians especially should
be engaged. They must do so if religious scholarship is to have relevance in the
contemporary world. They must also do so for the sake of the audience broadly
conceived, for the publics whose concerns we embrace and for whom we wish
39
brought by the intermingling of Christianity and Hollywood with a white Nordic Jesus
(Edward J. Blum and Paul Harvey, The Color of Christ: The Son of God and the Saga of Race
in America, [Chapel Hill, NC: University of North California Press, 2012], pp. 186–7).
<https://citychurchlongbeach.churchcenter.com/giving/to/community-care> [accessed
22 June 2021].
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to offer insight and perhaps wisdom. What might these questions mean for the
wider critical study of religion?
At the very least, it means there are new things to discover and learn about
reality, goodness, kindness, care, and the various rationales for these things
that can be adopted and adapted. It also means justice with respect to our
wider engagement as scholars of religion insofar as religious faith and practices can not only play countercultural roles that creatively do good to others
amid major crises, but also insofar as they offer a prophetic critique of a system that has allowed these things to happen, holding leaders accountable and
scrutinizing systems amid their colossal failures. There is another side of this
coin: religion’s power was harnessed to exacerbate division with congregations
that refused to heed local, state, and national directives and health warnings,
with at least one case in the name of religious freedom being upheld by the
Supreme Court in Roman Catholic Diocese of Brooklyn, New York v. Cuomo.40
On the systemic failure of national leaders on public health matters during
major health tragedies, the late South African activist and theologian Steve de
Gruchy reflected on the deaths of 4,000 people from cholera in Zimbabwe late
2008 to early 2009. For his reflection he looked to the mid-nineteenth century
cholera outbreak in London, the problem being that there was no proper sewer
system and the people of London were sinking in their own shit.41 In hindsight,
he noted, the great tragedy resulted from the system. This assessment creates
an unusual challenge for humanity living in cities with enormous infrastructural challenges for which these cities (like New York, Los Angeles, London,
and New Delhi, for instance) were not prepared. Yet those within these cities
who suffer most during tragedies are the poor, the elderly, whose care cannot
reasonably be handed over to the current infrastructures to care for the economically precarious, or the medically compromised, or the prisoners.42
Much remains to be learnt while watching, praying, and acting (in responsible and socially-distanced ways), speaking to one another in these times, and
speaking to what is real, and true, and beautiful all the while washing hands
and giving thanks for life, recognizing that all of it is a gift of God. In the theological analysis of recent events, considering both the revelatory/apocalyptic
and anthropological dimensions, perhaps the pandemic was not only a failure
40
41
42
<https://www.supremecourt.gov/opinions/20pdf/20a87_4g15.pdf> [accessed 22 May
2021].
Steve de Gruchy, ‘Water and Spirit: Theology in the Time of Cholera’, Ecumenical Review,
62:2 (2010), 188–201, <https://doi.org/10.1111/j.1758-6623.2010.00057.x>.
Hadar Aviram, ‘Bottleneck: The Place of County Jails in California’s COVID-19
Correctional Crisis’, Hastings Journal of Crime and Punishment, 1 March 2021, <https://
ssrn.com/abstract=3801903> [accessed 18 March 2021].
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of human systems, but perhaps the matter was beyond natural. Perhaps it was
supernatural.43 The question cannot immediately be ruled out, even though it
entails a more serious question about the very nature of the disaster.
Additional theological questions loom amid tragedy related to the environment, including the question of whether the contingency of the created order,
and the very nature of material reality, is safe, kind, and good. Of course, all of
our traditions have addressed these questions, and yet inequality persists.44
The Covid-19 pandemic has had highly disproportionate effects on people
already disadvantaged, including people of colour and, in California, especially Latinos in disadvantaged areas.45 For professional scholars in academia,
women juggling domestic responsibilities were most disadvantaged and took
the hard hits.46
Through the pandemic’s challenges, however, creative communities
responded in imaginative ways. The LGBTQ community took Pride online, and
devoted their June parade to supporting the Black Lives Matter protests in the
43
44
45
46
These questions have been asked as other disasters have hit, including the 1755 Lisbon
earthquake, for which see the response of John Wesley (‘Serious Thoughts Occasioned by
The Late Earthquake at Lisbon’, in The Works of John Wesley, third edition, vol. 11 [London:
Wesleyan Methodist Book Room, 1872], pp. 1–13) and also these: Margaret G. Flowers,
Wayne G. McCown, and Douglas R. Cullum, ‘18th-Century Earthquakes and Apocalyptic
Expectations: The Hymns of Charles Wesley’, Methodist History, 42:4 (2004), 222–35; Jon
Sobrino, ‘Another Earthquake’, Vidyajyoti Journal of Theological Reflection, 65:3 (2001), 175–
8; and Luiz Mendes-Victor, et al., eds, The 1755 Lisbon Earthquake: Revisited: Geotechnical,
Geological and Earthquake Engineering, (Berlin: Springer, 2008). But even in more recent
history, the 1918 Spanish Flu disrupted things greatly, including religious gatherings
(Gustavo Arellano, ‘This isn’t the first time a virus caused social panic. The Spanish flu did
too’, Los Angeles Times, 16 March 2020, <https://www.latimes.com/california/story/2020
-03-16/los-angeles-spanish-flu-coronavirus> [accessed 18 March 2021]), and some have
equated cataclysmic events with the most important ingredient for spiritual renewal:
Robert Nicholson, ‘A Coronavirus Great Awakening?’ Wall Street Journal, 26 March 2020,
<https://www.wsj.com/articles/a-coronavirus-great-awakening-11585262324> [accessed
18 March 2021].
Butler, ‘Capitalism Has its Limits.’
The California solution to this was to redirect supplies of the Covid-19 vaccines to these
areas in order to slow the virus spread and help speed up the economy’s reopening. See
Luke Money, Soumya Karlamangla, Melissa Healy, and Rong-Gong Lin, II. 2021. ‘California
thinks it can stop COVID by flooding poor areas with vaccine. Will it work?’ Los Angeles
Times, 5 March 2021, <https://www.latimes.com/california/story/2021-03-05/california
-is-flooding-hardest-hit-areas-with-vaccines-to-stop-covid-will-the-new-gambit-work>
[accessed 18 March 2021].
Anna Fazackerley, ‘Women’s research plummets during lockdown – but articles from men
increase’, The Guardian, 12 May 2020, <https://www.theguardian.com/education/2020/
may/12/womens-research-plummets-during-lockdown-but-articles-from-men-increase>
[accessed 18 March 2021].
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struggle not just for inclusion but also in solidarity for racial justice. Public
efforts to mobilize against racism, injustice, and inequality transformed virtual online spaces, such as the Poor People’s Campaign’s massive Assembly and
Moral March on Washington.47 But online efforts, including the events of the
entire 2020 election cycle, still resulted in the neglect of some, with powerful
people maximizing power while relying on various forms of spirituality that
may not draw from the depth of the stabilizing sources of their traditions. This
turn of events is dangerous, since it means that perhaps new, hybrid, and even
sinister traditions may yet emerge from the reckless appropriations. Even still,
the future remains hopeful because sincere, care-ful, well-meaning, and wise
appropriations of these traditions will also arise.
This role that religions play today highlights a special, prophetic function,
which in particular and local ways can enable a closer awareness of those who
both suffer and benefit during tragedy. This is because communities of faith
stand in close proximity to those who win and lose in the current systems,
while carrying a robust capacity to center those affected most by inequality
and injustice, those on the margins. Religion carries power to challenge systems of oppression as well as the very idea of the ‘system’ metaphor. It can strip
away the mechanisms of a system that possesses a capacity to protect those
in power who have shirked responsibility in favour of, at best, opportunism –
or at worst, recklessness, death, and destruction. For religion to reckon with
these things, congregational gatherings remain significant. Yet these gatherings remain a privilege, and a manner of being seen together within a local
faith community that not all people experience, and many struggled to experience (including the elderly, challenged by technology). Conversely, the voices
of religious communities can be recklessly extended, as has also been seen in
those utilizing religious freedom to disregard public health concerns given by
health and government officials.
So much remains: the current pandemic still has to run through to its abeyance or conclusion. It is not yet clear what will be the short and long-term
effects of the vaccine, and who will be most impacted by the current moment.
The reality is that many have died and the generation of conspiracy theories
has also increased.48
47
48
See <https://www.june2020.org/> [accessed 18 March 2021].
See the point made in Terence Keel and Osagie K. Obasogie (‘In the Shadows of Whiteness:
Race, Religion, and Radicalization in the Time of Pandemics,’ Public Forum on Religion
and Pandemic, UC Berkeley Center for the Study of Religion, 5 March 2021, <https://bcsr
.berkeley.edu/events/in-the-shadows-of-whiteness> [accessed 18 March 2021]), with Keel
noting that the resent conspiracy theories surrounding the virus show the failure of public education and government communication.
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The role that the critical study of religion may play here in seeking to foster
critical understanding may be seen as simply pragmatic and secular; it may
also be seen as an academic field that shares meaningful space with people of
faith who are also thinking within and from (and for) their traditions with a
newfound vulnerability, openness, and earnestness about conclusions, awaiting eschatological finality while proceeding with great care in the face of the
ever-changing landscape.49 With religious congregations starting to reconvene
in-person face-to-face gatherings, the divisions not only between religious
communities but also deeply-seated internally within particular local communities of faith is becoming accentuated. This hearkens back to the debate and
problem about whether the religion scholar is a critic or caretaker of a particular tradition.50 In light of what has been argued in this article, that question
can be extended to ask whether members of the AAR belong to a society of
practitioners (in the broadest sense of the term), or to an academic society
where no intention is expected of its members to move beyond the ordinary
affairs of academic work, from research and dissemination to administrative
facilitation of this work amid whatever disruptions may occur.
This is a very difficult place for any academic scholar to be found in the
present moment: issues of inequity and injustice weigh so heavily in the wider
western culture. The conference, especially, as a particular site of academic
engagement and also as a public space, like any public space, is one for people
of faith not to hide their faith, but surely to exemplify and expound it. As with
any institutional setting, such conferences can be vehicles of a differentiated
and multifaceted interdisciplinary public theology. For those situated within
the Christian tradition, these spaces become those where one might ‘work out
[their] own salvation with fear and trembling’ (Phil. 2:12) and also to ‘love’ both
God and one’s neighbor (Mk 12:30–31).
Other traditions will have their rationale for conference engagement and
the role that faith and practice play together there. Some of this attempt at a
coherence of faith, ethics, and action, might be seen as awkward (if not infuriating) to scholars who think that religious faith ought not to inform any mode
of public or scholarly discourse. Secular-enthusiasts, which seem to exist in
diminishing numbers in the AAR, still may prefer the sidelining of any kind
49
50
See the argument in Linn Marie Tonstad, ‘(Un)wise Theologians: Systematic Theology
in the University’, International Journal of Systematic Theology, 22:4 (2020), 494–511,
<https://doi.org/10.1111/ijst.12361> that theology is a discipline of failure, incompletion,
and foolishness that requires both humility and unmastery.
Atalia Omer, ‘Rejoinder: On Professor McCutcheon’s (Un)Critical Caretaking’, Journal of
the American Academy of Religion 80:4 (2012), 1083–97, <https://doi.org/10.1093/jaarel/
lfs079>.
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of faith that might serve as an explicitly situated position from which to conduct critical scholarly reflection. AAR has had a checkered history of efforts to
sequester theology, attempting to establish a deck clear of theology in order
to proceed with a sense of supposedly value-neutral operations. It has done
so while simultaneously maintaining a kind of assumed academic profligacy
mixed with the waning-capital of religious studies in the modern university
and a declining hegemony of the supposed disciplinary ‘standards’ of critical
neutrality.
This kind of posture suggests not that theology done in this way is a matter of
calculated hegemonic posturing, but rather as a matter of believers proceeding
with integrity in locations and situations where they might ‘confess the hope
within them’, while found also within the settings of common societal structures.51 As such, believers within conferences spaces, as in any public spaces,
have a moral obligation and a civic duty to think faithfully from within their
traditions in order to witness not just an unfolding of a hope within them (and
representing to varying degrees the wider religious community’s beliefs which
are shared), but also to support those from other traditions in their efforts to
be holistically engaged. In this way, it is not as though the conference becomes
a place to be colonized or for proselytization. It is a site for deep and critical engagement from particular places where scholars find themselves, and as
such, a distinctive and discrete site for public theology.
6
Conclusion
The AAR has no need to land decisively on the questions raised in this article,
although recent addresses from several AAR Presidents and the many statements from AAR’s Board of Directors over the last several years52 suggest
that the organization already has, in spite of the organization’s reticence to
acknowledge the incorporation of theological knowledge into its ranks. The
JAAR continues to be a publication largely averse to publishing scholarly articles focused on theology, even as the critical study of religion continues to
wane. It does so even as few scholars can say with relative confidence where
the centre of the discipline of the critical study of religion actually lies. It is
51
52
Jason S. Sexton, ‘Confessional Theology in Public Places’, International Journal of Public
Theology, 10:2 (2016), 234–48, <https://doi.org/10.1163/15697320-12341444>.
‘AAR Board Statements’, <https://www.aarweb.org/AARMBR/About-AAR-/Board-of-Dir
ectors-/Board-Statements> [accessed 18 March 2021].
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Sexton
almost certainly not theology, although no definition of theology from AAR
leadership appears to be found anywhere either.
Drawing from the rich wellspring of the religious traditions we study and
represent could help enormously as scholars of religion face new and ongoing
challenges within the spaces of our academic work, as well as in the world.
Neglecting them, on the other hand, or misappropriating them and their
wisdom can lead to chaos and death. Indeed, neglect or irresponsible appropriation of wisdom traditions leads to a chosen blindness in the pursuit of justice, and neglects a body of knowledge appropriate for interrogating current
systems, and for responsibly coming together for mutual understanding and
humility. Academic organizations like AAR may very well feel the pull to simply
fit in with other neoliberal secular organizations that exist among other professional academic bodies that exercise no real regard for the faith traditions
represented within their purview of discourse. These traditions, as such, may
be deemed by some scholars who study them as having no real resources or
depth or voice to speak into relevant social issues as they arise. But a better
response really can and must be given.
Since the Covid-19 situation has befallen everyone (although not everyone
equally), the division generated by the pandemic has provided a unique opportunity to come together. But how does a meaningful coming together happen in an ongoingly tense moment exacerbated by a challenging pandemic?
Healing wisdom from religious faith traditions comes precisely from the particular spaces within the traditions, operating apart from any secular agenda
and certainly not one co-optable by the state. It is squelched if the tradition is
obligated to serve an agenda foreign to the life of the religious faith communities we study and participate in. Such a foreign agenda, in fact, forfeits the
organic life happening within communities of faith with their rich interpretations of reality and their ongoing and deeply committed forms of care. These
faith communities, as such, would in turn stand as woeful critiques of the state
and its propensity to otherwise create further division as a result of the state’s
inability to fully engage with the realities lived and experienced by communities of faith on the ground.
Acknowledgement
I am grateful to John Erickson, Valerie Miles-Tribble, Reggie Williams, Cristina
Rosetti, Andrea Jain, and Adelaida Brown for their helpful comments on earlier versions of this article, delivered originally as the AAR Western Regional
presidential address, 22 March 2020.
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