Bradley Holt,Thirsty for God: A Brief History of Christian Spirituality

Abstract

In this essay, I consider the relationship between more radically open conceptions of democracy and the recent "return of religion" as the return of distinct, particular religions. The radical democracy of figures such as Derrida, Badiou, and Hardt and Negri is found to be not radical enough to be open to the particular religious other. Derrida's "religion without religion" does violence to the particularity of concrete religious traditions, Badiou appropriates Paul's universalism while abandoning the particularity and difference in his conception of collective identity, and Hardt and Negri advocate a "politics of love" while severing that love from its ground— namely, God. I then show a way of rethinking both society and Christianity so that Christianity finds a place in society and society makes room for Christianity. A radical Christianity devoid of self-privilege and triumphalism provides a model for an intersubjectivity of love in which the other really comes first. Paul's radical conception of membership in the body of Christ accomplishes precisely what radical democracy fails to do: it allows for heterophony as well as polyphony, and incoherence as well as commonality. It is only when church and society allow the possibility of incoherence and heterophony that they are truly open to the other, and it is only when they are truly open to the other that they satisfy the demands of a truly radical democracy and radical Christianity.     

Radical (Evangelical) Democracy: The Dreams and Nightmares of Martin Luther King,Jr. and Antonio Negri

Abstract

This essay critically examines the theories of radical democracy offered by Martin Luther King, Jr.'s vision of the beloved community and Antonio Negri's vision of the multitude. The radical democratic visions of King and Negri continue to critically inform progressive reflections on democratic theory and propel new dreams of democracy. Despite their similarities, the differences between Negri and King are substantial. I argue that Negri's dream of the multitude and King's dream of beloved community have been shaped by different conceptions of radical democracy. While Negri works out of a tradition of Italian Marxism, King works within a critical tradition of prophetic evangelicalism. Thus, the political task, according to King, is to translate Jesus' teaching of the Kingdom of God into a beloved community on earth. King's creative negotiation of transcendence and history provides the requisite theological and political resources to develop a truly transcendent and immanent vision of a radical democratic society that is attentive to the demands and dignity of "all God's children."     

In the Shade of the Oaks of Mamre: Hospitality as a Framework for Political Engagement between Christians and Muslims

Abstract

This essay is the initial sketch of a theological framework for political dialogue based on traditions of hospitality. This essay is intended to further a normative commitment to pluralism by creating a space for Christians and Muslims to engage in political dialogue on issues of governance. Using the story of Abraham and the three strangers, the essay analyzes hospitality as a possible model for interreligious political dialogue. The essay follows the narrative of the story recounted in Genesis 18 and Surah 51 of the Qur'an focusing on Abraham's greeting of the strangers as expressing a "duty of hospitality"; the "sharing of a meal" as an act of mutual vulnerability; and the gift of Isaac as exemplary of hospitality's possibility for grace and transformation. The goal is to show that a shared theological tradition could be the basis for political dialogue.     

The pastoral role of Contemporary Christian Music: the spiritualization of everyday life in a suburban evangelical megachurch

Contemporary Christian Music (CCM), popular music featuring evangelical Christian lyrics, is one of the most widely consumed forms of commercial entertainment for America's 70–80 million white evangelical Christians. CCM is an excellent lens through which to examine the complex interactions of religious faith, community sentiment, and popular music practices in the contemporary US. I explain how CCM performs the ‘pastoral’ task of reinforcing Christian faith in an evangelical megachurch in the suburbs of Sacramento, California. I argue that a monthly concert series not only guides evangelical Christians in their ‘walk’, but also helps constitute the flock by building a sense of community. I suggest three spatial analytics to understand CCM's pastoral role: the place of the suburb, the sacred space of the church coffeehouse, and the body. At all three scales of analysis, the musical and religious practices of CCM at one suburban church spiritualize the everyday lives of the participants.     

Crusading in Africa: Religion,Race, and Post-9/11 Intervention in Antoine Fuqua’s Tears of the Sun (2003)

Abstract

African American director Antoine Fuqua’s Tears of the Sun, a 2003 war ?lm made with US Navy cooperation, imagines the intervention of Navy SEALs in an ethnic cleansing being conducted against Christians by Nigerian Muslims. It is at once an exercise in black diasporic consciousness and an expression of American exceptionalism. The director aimed to raise awareness of contemporary African crises, but the picture is also the closest Hollywood combat cinema came in the immediate post-9/11 years to addressing and endorsing the polarizing discourse and militarism of the Bush administration. The ?lm’s use of reductive religious imagery, its weak box of?ce return, and its generally hostile reception overseas expose its failure as a tool of diplomacy and reveal the waning ability of triumphalist Hollywood cinema to de?ne or explain the ‘War on Terror’.     

Who were bennelong and Pemulwuy? Museums in Sydney and interpretation of eora aboriginal culture

Abstract

The Eora Aboriginal People are the original inhabitants of the Sydney region [in NSW, Australia]. There are an estimated 2, 000 Aboriginal rock engravings in Sydney. Some museums in Sydney now acknowledge the traditional Aboriginal owners and use Eora words to name their exhibitions. These include: Ngaramang bayumi – music & dance (Powerhouse Museum); Merana Eora Nora – first people (Australian National Maritime Museum); Yiribana (Art Gallery of New South Wales); and Cadi Eora Birrung: Under the Sydney Stars (Sydney Observatory). The Aboriginal history of Sydney, however, is only told at the Museum of Sydney with installations, videos and spoken exhibits about Eora, the indigenous peoples of Sydney. This paper reviews the Eora Aboriginal exhibits at the Museum of Sydney. It questions whether visitors to Sydney learn about Bennelong and Pemulwuy, two key Aboriginal figures in the the early European settlement around Sydney Harbour. Sydney Aboriginal Discoveries on their Dreamtime cruise of Sydney Harbour provide another interpretation of Eora history and culture. The paper suggests the Eora heritage of Sydney should be more widely interpreted in Museums, National Parks and other public venues to rightfully acknowledge this Aboriginal history.     

Carrying the Cross,Caring for Kin: The Everyday Life of Charismatic Christianity in Remote Aboriginal Australia

ABSTRACT In this paper, I address the important yet under‐examined role of charismatic Protestant Christianity in the reconfiguring of personhood and social relations in the remote Yolngu settlement of Galiwin'ku. I focus in particular on the ways in which this form of Christianity, locally articulated, brings together indigenous concepts of personhood with those introduced by the market, the state, and evangelism to produce what I refer to as Christian individuality and Christian relatedness. These dialectical tendencies in postcolonial settlement life call attention to the ways Yolngu converts use their Christian practices both to continue kin‐based moralities in the present and to engage (if selectively) modern individualism. This paper addresses post‐colonial conditions where demands of state institutions and modern governance interact with changing ideas of personhood and sociality. It contributes to the growing anthropological literature on Pentecostal and charismatic Christianity.     

Making a Life: Getting Ahead,and Getting a Living in Aboriginal New South Wales

ABSTRACT This paper offers an ethnographically grounded examination of the intersections between work, employment and identity for Indigenous people living in a country town in far western New South Wales, Australia. It argues that work, employment and labour are locally deployed categories that meet mainstream discourse in a precarious fashion and, that this disjunction has clear material and ideological repercussions. For most Aboriginal people in Wilcannia, you are who you are, not by virtue of what you have ‘become’ in any economic, professional or educational sense. Who you are is not a becoming, it is established at birth. These genealogical forms of being through kinship see a construction of self which in many ways is at variance to the standard ‘autonomous self‐regulating individual’ (Sennett 1998:215). This sense of self, for most, is not determined by engagement in the capitalist division of labour; indeed, the greater the engagement in the capitalist economy, the more problematic and fraught a sense of self and of belonging can become.     

The Ojibwe Renaissance: Transnational Evangelicalism and the Making of an Algonquian Intelligentsia, 1812–1867

Between the War of 1812 and the emergence of a self-sufficient Canadian Methodism in the 1850s, the combination of geopolitical instability, transatlantic evangelicalism, indigenous and settler enthusiasm for religious revival, and the ideas of romantic nationalism produced a distinctly Ojibwe Christianity. This Christianity is known to us primarily through the letters, journals, and publications of a small group of Algonquian-speaking intellectuals educated in American colleges who mobilized the ideology and institutional networks of the Protestant missionary project to mount a vigorous challenge to the encroachments of settler colonialism occurring on both sides of the Great Lakes. Ojibwe Christians participated in a movement to transform the world into a multiracial Christian commonwealth, a movement within which they could remain committed to a historiographical and nation-building project meant to establish an autonomous, or at least semi-autonomous, Indian polity within the imperialist state.     

Parcs nationaux et populations locales dans l’ouest canadien : de l’exclusion à la participation

Canadian national parks are well‐known for protecting natural areas dedicated to ‘the benefit and the enjoyment of the Canadian people’. The history of national parks illustrates the evolution of a concept of nature from functional conservation, such as tourism, to an environmental conception, based on ecosystem protection and biodiversity preservation. Banff, Waterton Lakes and Wood Buffalo National Parks in Alberta, and Kootenay National Park in British Columbia (four of the fourteen parks established before 1930, the year the National Parks Act was passed) have been chosen for this study in order to understand how national parks have dealt with local communities since the beginning of the national park movement, and how these relationships have changed during the last forty years. Inclusion of local communities and collaborative management processes have been well developed in northern Canadian parks since the mid‐eighties. These practices have been considered successful in this region, but the situation is very different in the southern parks, especially those that were created before 1930. However, things have changed since Aboriginal culture and rights have been recognized in judgements rendered by the Supreme Court of Canada and by the Canadian Constitution. In the four parks chosen for this study, involvement of local communities and the development of their participation have been slow. Round tables and participation in the creation of interpretation sites and exhibits of Aboriginal history can be considered a step toward further cooperation.