Statement on Hau: In light of the allegations of misconduct at the Hau: Journal of Ethnographic Theory, we at AnthroCyBib would like to address our continued posting of articles published by Hau. The alleged actions and events are deeply troubling, and we object to all forms of harassment and abuse of power within our profession. We applaud the steps taken by the Hau board thus far in the name of transparency.
In order to support the scholars who submitted their research to Hau in good faith that their work would benefit others through an open access platform, we will continue to post bibliographic entries from Hau. We hope our decision to continue posting will be understood as a practice of support for the authors who publish in the journal and for open access publishing, not a complicit endorsement of any alleged abuse of power.
Abstract: Anthropological insights are not produced or constructed through reasoned discourse alone. Often they appear to be given in “leaps of faith” as the anthropologist’s conceptual grasp upon the world is lost. To understand these peculiar moments, we adopt the Kierkegaardian concept of religious faith, not as certitude in some transcendental principle, but as a deeply paradoxical mode of knowing, whose paths bend and twist through glimpses of understanding, doubt, and existential resignation. Pointing to the ways in which such revelatory and disruptive experiences have influenced the work of many anthropologists, we argue that anthropology is not simply a social science, but also a theology of sorts, whose ultimate foundation might not simply be reason but faith.
Abstract: With reference to two different projects examining North American Christianities, this symposium contribution explores opportunities for critique when conducting fieldwork. Drawing from observations made by E. E. Evans-Pritchard, I suggest that critique is most productive when it uses the perspective and position of one’s interlocutors as its point of departure.
Excerpt: In the preface to his five-book refutation of heresies, Irenaeus, bishop of Lyon (c. 130-202), enumerate the principle hazard of the heretics. Their scheming argumentation, delusory interpretations, elaborate cosmologies, and falsification of scriptural proof text induces the addled-minded to abandon their training in the true faith and instead embrace the speculative opinions of duplicitous men. Precisely because they “think differently about the same things at different times, they never attain a steadfast knowledge, desiring more to be sophists of words than disciples of truth.” …In elaborating even the most minute of heretical customs and doctrines – from baptismal rituals and elaborate cosmologies to dietary habits and alternative scriptural interpretations – the heresiologists exhibit not only their own ethnographic of the formidable bastion that is the world of Christian heresy, they confront how the procession, production, and ordering of knowledge itself underscores and alters the very foundations of Christianity and the Christian world …
“On each trip, certain interpenetrations are articulated and shaped by group leaders, Many, however, are not. At the back of the bus, pilgrims make the experience meaningful in ways that guides and tour operators may not expect and cannot predict. Pilgrims keep these deeply felt connections to themselves, and they color each trip in very personal ways.” (Kaell 2014: 80)
Although I have been working with American Holy Land pilgrims for over three decades, both as anthropologist and as tour guide, Hillary Kaell’s book surprised me. The perspective she has chosen – accompanying and talking with women before, during and after the voyage – places the voyage within a longue durée that was invisible to me as tour guide, and only partially visible as researcher. Rather than privilege the narratives spoken into bus microphones by guides and pastors/priests, Kaell places her microphone with the woman in the back, who rarely expresses her desires or thoughts in public on the tour. This perspective is a useful corrective to scholars who focus on ecclesiastical guidelines, sermons, recited public prayers, guides’ explanations, and the goals made explicit by the pilgrim/tour industry or the pastors who organize and lead groups. Kaell’s concentration on the lived experience of 50-75 year-old Catholic and evangelical American women traveling to the Holy Land demonstrates how the geographical, political or even biblical context of the sites and routes of the Holy Land may serve as the background for an intensely personal trajectory. This personal path is a continuation of the home lives of ‘middle-old’ aged women, who make up a major portion of Holy Land pilgrims. Without ignoring denominational distinctions, Kaell reminds us that the pilgrimage experience is rooted in profoundly American, (mainly) middle-class values that cut across traditional religious lines. Continue reading →
Excerpt: “There is a wonderful invitational quality to Christian Scharen and Aana Marie Vigen’s Eth- nography as Christian Theology and Ethics. I admire the tone and the kinds of conversa- tions that the book has unleashed and that are so thought-provokingly assembled here. Borne out of a close and passionately engaged reading, the commentaries by Emily Reimer-Barry, Mary McClintock Fulkerson and Ted A. Smith (in the order I read them) are sympathetic, critical, methodical and creatively constructive all at once. In their generosity, the commentators restore a kind of infancy, a sense of potential and possibility, to the book’s call for a theology and ethics that is marked by knowledge of the ethnographic Other, present but also absent, both worldly and particular within the totality of history, struggling to belong but at the same time transcending Christian membership. In their own commentary, Scharen and Vigen advocate for holding various binaries (reflexivity and self-absorption, objectivity and subjectivity, etc.) in “dynamic tension”— living in them instead of trying to resolve them. The goal is to create “as nuanced a picture as pos- sible,” recognizing that there are always risks and complexities to be engaged when describing lived realities.
The trust here is that the granular study of how beliefs, attitudes and values are refashioned and molded, as people navigate messy constellations of power and knowledge and face the unex- pected, brings into view alternative ontologies that can widen our sense of what is socially possible and desirable, be it at the cost of lowering our ability, real or imaginary, to discern the true truth or universal laws and historical continuities. What is at stake is “to defend the right to a nonprojected future as one of the truly inalienable rights of every person and nation,” in the luminous and al- ways contemporary words of the late Albert O. Hirschman. Scharen and Vigen’s brave book and this powerful set of commentaries make a strong plea for our own right as thinkers, across faiths and disciplines, to break open the expected value of the future: to remain relentlessly empirical yet open to theories, constantly tinkering with stories and interpretations as we face the active embroilment of life, reason, ethics and hope and try to give it a critical, albeit unfinished form, on a blank page. ”
Abstract: This article discusses the unique methodological challenges that 2 secular researchers encountered while studying an evangelical collegiate enclave. The article showcases the researchers’ retrospec- tive sense making of their fieldwork and offers insights for qualitat- ive researchers interested in studying faith-based organizations.