The Unquiet Frontier

Abstract

There are many different diagnoses of what constitutes the “post-secular.” My own view is that it constitutes the unprecedented and paradoxical coexistence of two supposedly contradictory social, religious, and cultural trends: on the one hand, the persistence of secular objections to public religion and on the other, the novel re-emergence of religious actors in the global body politic. John Caputo’s much quoted aphorism — that God is dead, but so also is the death of God — captures this agonistic model of the post-secular, in which what we are looking at is not the revival of religion, or the reversion of secular modernity into a re-enchanted body politic, but something more unprecedented and complex. Yet it also means there is little in the way of agreed discourse about the nature of the public square and the legitimacy of religious reasoning within it. This article considers one possible model, that of “post-secular rapprochement,” as one way of envisaging how newly-emergent forms of religious activism and discourse might be mediated back into a pluralist public domain.     

Found in Translation: Habermas and Anthropotechnics

Abstract

In his recent work on postsecular societies Jürgen Habermas has stressed the need for a dialogue between religious and nonreligious citizens aimed at strengthening social integration and rejuvenating the moral bases of modern political and juridical institutions. This dialogue should focus on the translation of religious traditions into rational, secular forms. In his more recent work on the social function of rituals, however, he rejected the Durkheimian view of public secular rituals as mechanisms for fostering social integration. In this article I discuss Habermas’s early reflections on postsecularism and assess his interpretation of public religious rituals as sources of social integration. I then propose an alternative to his translation proviso whereby religious symbolic content would be translated into behavior-regulating technologies aimed at developing the dispositional resources needed for a continuous postsecular dialogue between religious and nonreligious citizens.     

Habermas and Taylor on Religious Reasoning in a Liberal Democracy

Abstract

This article compares Habermas’s and Taylor’s approach to the role of religious language in a liberal democracy. It shows that the difference in their approach is not simply in their theories of religious language. The contrast lies deeper, in their incompatible moral theories: Habermas’s universal discourse ethics vs Taylor’s communitarian substantive ethics. I also explore William Rehg’s defence of discourse ethics by conceding that it is based on a metavalue of rational consensus. However, I argue that Habermas’s and Rehg’s discourse ethics and translation proviso are untenable. While Taylor rightly argues that there is no reason to exclude religious reason from the formal political sphere, his proposed fusion of horizons to generate a new hybrid framework is also problematic. I suggest that Taylor’s historical hermeneutics should be extended to include the narrative approach to ethical deliberation as conducive to mutual experiential understanding, and hence to achieving a fusion of horizons of the diverse worlds of citizens in a liberal democracy.     

Theory and the history of cartography

Abstract

Cartographic history has been dominated by an empiricism that treats the nature of maps as self‐evident and which denies the presence of any theory. In contrast, this paper argues that theories lie at the root of all empirical study whether or not they are acknowledged. The linear, progressive model of cartographic development, for example, is not a law deduced from historical evidence; if it were it would be easily and quickly dismissed. It derives instead from our cultural beliefs concerning the nature of maps, which is to say from our unexamined theories. Historians of cartography need to be critical of their assumptions and preconceptions. Theoretical discussions in the history of cartography must address not whether we should use theory at all but to which theories we should adhere. It is inadequate simply to knock theories down. We must establish a debate in which old understandings of maps, of their creation, and of their use are replaced by better (that is, more consistent and coherent) theories.     

’African Churches Willing to Pay Their Own Bills’: The Role of Money in the Formation of Ethiopian-type Churches with Particular Reference to the Mzimba Secession

ABSTRACT

Matters related to money were fundamental to the causes of the formation of Ethiopian-type churches. These included inter alia the raising of funds abroad and the subsequent need to control such funds by white ministers, delay or refusal of ordination due to cost factors and differentials in stipends, lack of or poor allowances, lack of trust in the use of funds, poor emoluments and accommodation. This was in contradiction to emerging mission policy as propounded by Henry Venn in his Three-Self formula, particularly with regard to the principle of self-support following Pauline methods. At the heart of such issues was the need for missionaries to control what they had created, and maintain and perpetuate a sense of dependency. The Mzimba Secession offers substantial evidence to support the suggestion that finance was a central concern in fostering inferiority and subjection in the mission field leading to the formation of a new church movement.     

‘She-who-must-be-obeyed’: Anthropology and Matriarchy in H. Rider Haggard's She

This essay examines the nineteenth-century debate about an imagined matriarchal past, arguing that it raised significant questions about gender and history. It scrutinizes the interdisciplinary nature of the debate, demonstrating that anthropology and literature intersected in a fraught investigation of ‘mother-rule’. The essay contends that H. Rider Haggard's novel She (1887) engages in complex ways with anthropological visions of a matriarchal past. The work of the major matriarchal theorists, J. J. Bachofen, J. F. McLennan, John Lubbock, and L. H. Morgan, often seen as triumphalist accounts of the transition from matriarchy to patriarchy, was beset by tensions about gender, power, and temporality, caught between evolutionary meliorism and nostalgia, between a defence of patriarchy and recognition of cultural variability. Haggard's She, the essay argues, exposes and deepens the tensions at the heart of the anthropological narrative. Critics have conventionally read She as a matriarchal dystopia, yet the novel offers an ambivalent dramatization of matriarchy, and is attracted as well as repelled by the matriarchal past embodied in the white African queen Ayesha and her people, the Amahagger. More than a femme fatale, Ayesha is sorceress and scientist, harbinger of life and of death; even her violence unsettles assumptions about gender and power. Haggard's evocation of the Amahaggers’ marriage practices works to question the anthropologists’ hierarchical cultural evolutionism, moving towards an appreciation of plural cultures. The narrative's insistence on cyclical temporalities also disrupts a linear narrative of progress from matriarchy to patriarchy, conveying the potent attractions of a resurgent female past.     

Doctoral Theses in Progress

Abstract

Jean Bonfa's 1696 map offered the most accurate portrait in its day of the Comtat Venaissin. Commissioned when France threatened the region economically and politically, the map's topographical detail and allegorical themes exhibit a political geography favouring papal interests. Yet the map's coordinates for Avignon reflect neither Bonfa's skill as a positional astronomer nor his collaboration with the Paris Observatory. Finally, because local authorities controlled the distribution of Bonfa's map, it was not available to other cartographers.