Category Archives: Uncategorized

Iran’s shrines during pandemic

By Hugh Beattie

Towards the end of March the Iranian authorities took the unprecedented step of closing the shrine of the 8th Imam, Ali ibn Musa al-Reza, in the western city of Mashhad, to pilgrims, as well as the shrine of the Imam’s sister, Fatima Masuma in Qom, south of Tehran. They also closed the Jamkaran mosque in Qom – linked with the 12th Imam, this shrine has in recent years become major pilgrimage centre. The spread of the virus, coupled with the impact of the US sanctions, has led President Rouhani to request aid from the International Monetary Fund, the first time that such a request had been made since 1979, the year of Iran’s Islamic Revolution. Although the religious authorities in Iran supported the closures of the shrines, the decision to do so upset many Iranians, not just the very devout, as the rituals performed at the shrines have cultural as well as religious significance.

Mashhad, Iran. Ninara from Helsinki, Finland / CC BY (https://creativecommons.org/licenses/by/2.0)

The authorities may have been influenced by the fact that Iran had been badly affected by Spanish Flu in 1918/19, when it experienced the ‘most lethal and widespread pandemic’ it had ever experienced. Although Iran’s government had declared the country’s neutrality at the beginning of WWI, some areas were invaded by foreign forces – Ottoman, British and Russian, and clashes between Ottoman forces on the one hand and Russian and British ones on the other occurred in some areas, particularly the north-west. The occupying armies requisitioned food, and there was also drought, crop failure and hoarding by landowners, leading to the outbreak of famine in some areas in 1917.

Jamkaran Mosque. Mostafameraji / CC BY-SA (https://creativecommons.org/licenses/by-sa/4.0)

The famine may have contributed to mortality when Spanish Flu entered the country by several routes in the late summer and autumn of 1918. Another factor may have been the widespread use of opium, for example to stave off hunger pains, and to treat the symptoms of malaria, endemic throughout the country. The initial wave of influenza was followed by a second more virulent form of the virus, and the pandemic did not die down until November 1919. Estimates of the number who died range quite widely – from 8.0 to 21.7 per cent of the population (or between 902,400 and 2,432,000). There is no doubt though that Iran was one of the countries most badly affected by the Spanish Flu.

All that glitters doesn’t always shimmer: values during and beyond the pandemic

By Graham Harvey

“The earth shimmers”, Debbie Rose wrote of her learning-through-dancing among Aboriginal Australian hosts. The pulse of seasons informs the shimmering rhythms of dance which capture participants, encouraging them to flourish. It’s a fine vision, especially for those of us anticipating summer sunshine. But Rose contrasts this Aboriginal approach to the world with the cascading mass extinctions that follow from Western-originated efforts to separate humans from the world we exploit.

Tempting as it is to think here about the rhythms of isolation and permitted exercise, I propose to look at another stark contrast. The Coronavirus pandemic has decreased industrial production and consumption (except of loo rolls, it seems) and led to decreased share prices globally. As a result, gold is casting its glittery allure again.

The president of Brazil insists that Amazonia should be exploited, timber and minerals extracted, financial wealth gained. Amazonia’s rivers and soils are being polluted as miners quest for the lucrative glittering metal. Indigenous communities, already ravaged by “ordinary” diseases (measles and flu) now face the danger of Covid-19. In his book The Falling Sky (2018), the Yanomami author Davi Kopenawa writes about the devastation of previous epidemics. This new virus, already killing Indigenous people in many places, not only across South America, is likely to be worse.

Kopenawa also writes about the irrelevance of gold to his Yanomami people. What glows with value and life for them is the forest world which provides everything but requires careful respectful interaction. Kopenawa is a diplomat and also a shaman who gains knowledge from bright dancing spirits he calls Xapiri. The glitter of gold has an allure for miners. The liveliness of the forest and Xapiri captivate the Yanomami. The shimmer of these contrasts is one of many invitations to us to consider our values and our ambitions.

 

References

Kopenawa, Davi, and Bruce Albert. 2013. The Falling Sky: Words of a Yanomami Shaman. Cambridge: the Belknap Press of Harvard University.

Rose, Deborah B. 2017. “Shimmer: When all you love is being trashed” in Anna Tsing, Heather Swanson, Elaine Gan and Nils Bubant (eds). Arts of living on a damaged planet. Minneapolis: University of Minnesota Press. pp. G51-G63.

High religiosity and ‘resisting’ Covid 19 governmental advice in Romania

By Maria Nita

The Covid 19 social distance posed real challenges for the largely rural, traditional and sensorial Orthodox Church in Romania – where kissing icons and other embodied rituals could not so easily find a virtual counterpart. In a recent Pew survey, Romania scored 1st among 34 European Countries as the country with the highest religiosity – yet we have to look beyond religious commitment if we are to dig deeper into the reasons why Romanian priests seemed to ignore official advice and gave communion in the midst of the pandemic. A recent euronews article suggests that priests had not had an order from the Patriarch – which makes an interesting point about religious authority in Eastern Europe.

High religiosity aside, as a British-Romanian academic I can see the ‘new Romania’ of the last couple of decades embracing European freedoms and progressive values and being increasingly at odds with the highly conservative Romanian Orthodox Church. Yet I can also see Orthodox churches preserving their special status in both town and country, much like the candle-lit golden oases in the grey Communist Romania of my childhood.

When Ninian Smart, the British scholar of religion, asked a Romanian informant in the 1970s whether the Orthodox Church had ‘a dialogue’ with the Communist Party, which might help it thrive at the side of ‘an ideologically hostile regime’ – the retort captured the dry taste of Romanian humour: ‘Why should we have dialogue if we see each other every day?’ The Church maintained its independence from the Communist Party through silent acts of resistance. Clearly, new survival and adaptive mechanisms are now badly needed.

Alt-ac and the ethics of academic discourse

By Theo Wildcroft

As an independent scholar who’s a Visiting Fellow for the Open University but self-employed, a lot of my regular academic work is actually engagement work. It means translating my research findings on the teaching of contemporary yoga, into workshops and trainings for the subcultures that I research, rather than syllabi for students. As a result, I’m spending a lot of time at the moment organising and planning my schedule of events for the year – honouring my commitments as guest faculty on various yoga teacher trainings, running continuing professional development workshops, and accepting invitations to conferences, both here and abroad.

I speak at both practitioner and academic conferences, but one academic conference this September that I am most excited to attend is hosted by Chester University, and the topic is ‘Spiritual Abuse: Coercive control in religions’. Its remit is wide and interdisciplinary, and the subject is a brave one to tackle. I was generously invited to, and I have proposed, a panel on sexual abuse in yoga, but I am sure there will be many panels of vital interest to my ongoing research. Although it was slightly tangential to my thesis, sexual abuse is a live issue that has been at the heart of contemporary yoga discourse for the last few years. It involves attempts to gain justice for long term historical issues, debates about regulating an international profession in a post-colonial context, and the development of significantly new pedagogical practices.

The largest yoga teaching accreditation body in the world, Yoga Alliance, has spent two years redrawing their ethical standards for yoga teachers, and I have been a small part of that process. A number of independent researchers have also been involved in the wider public discourse, and I know that their contributions will be welcomed at the conference in Chester. Working to high standards of rigour and ethics, but beyond the academy, independent researchers have built upon established research from multiple disciplines in order to debate the relationship between abusive behaviours and the development of touch in teaching yoga, or theorise the relationship between charismatic teaching, habitus and somatic dominance in teaching spaces. These writers and researchers have been able to be part of holding abusive organisations and individuals to account, on behalf of survivors, and often at considerable personal cost.

For myself, a year since my PhD was awarded, and like almost all of my cohort, I’m realising that there may not be a permanent, full-time academic post in my future. But unlike many, when I started my PhD, I had a decade of self-employment behind me. In the course of completing my doctorate, I’ve managed to grow a significant level of organic engagement among the communities of my research that wouldn’t have been possible while also holding down a full-time academic post. I now earn about half of my annual income by teaching workshops on my research. I promote my work with interviews, blog posts and podcasts. I am working on online content and planning a second book, and as a result of all this work, I might actually break the income tax threshold this year, which is more than some of my peers.

As a result, I find myself among a growing number of those, post-PhD, who want to keep researching, learning, and teaching, and really want to stay in conversation with our colleagues and mentors, but don’t see a traditional academic position as very attainable. Instead, we’re finding ways to collaborate on edited volumes and events, writing and creating content for a multitude of platforms, experimenting with applying for smaller grants for specific pieces of work, and wondering about charitable funds and even crowdfunding options. It is all very alt-ac – very higher ed 2.0 – but it comes with a number of issues.

The most immediate is the umbrella under which such work happens. Some of us are lucky enough to still be sheltered by the institutions that awarded our PhDs, but that accreditation has a time limit. Being a Visiting Fellow at the OU awards me access to the library (and thus academic databases and scholarly content behind the paywall), and an email address (and thus the required legitimacy for conference submissions and other scholarly endeavours). Leaving it behind would render the core work of a scholar – being part of the greater academic conversation – much more difficult.

This is a problem we’re going to need to solve, not just as individuals, but as a sector, as academia attempts to diversify its models of working in ways that are more sustainable, more engaged with the public, more inclusive to different working patterns, and, to be honest, more budget-friendly. Independent researchers can work in ways that academics with full teaching loads cannot. We can do fieldwork and engagement, writing and research that is unavailable to many scholars. Yet funders and institutions alike can find it difficult to collaborate with alternative academic projects that aren’t fully embedded in established institutions and established industries.

The conference on Spiritual Abuse in Chester shows the invaluable addition that independent scholars are making to broad cultural discourses on vital issues of religious ethics. Given that, and the support of colleagues organising the conference, it seems odd that my hardest task in bringing together this ground-breaking group of researchers, for an unprecedented conversation, is going to be proving not the value or quality of their work, but their institutional credentials.

Given the increasingly arbitrary boundary between academia and independent research, as scholars are increasingly encouraged to bridge the gap between engagement, advocacy and social impact, are there not better ways to organise our conferences, our research projects, and our peer reviewed outputs? Can scholarly discourse find a way to both support and learn from the academy, whilst also supporting and including independent, casualised and precariously-employed researchers? Could the role of Independent Scholar find a similar but different status to Visiting Fellow: part of the conversation, even if not a formal part of the institution? After all, increasingly, we’re doing a lot of the same work, and there are so many things we can learn from each other.

Where are Extinction Rebellion’s cultural roots?

By Maria Nita

I would like to explore here some of the cultural roots and influences on the Extinction Rebellion movement, since this will shed light on the discourses that can be revived when XR is discussed in the public domain, be it by politicians, the general public or the media. For example, when climate activists are described as ‘uncooperative crusties’ in their ‘heaving hemp-smelling bivouacs’ (Rawlinson, 2019), we can recognise a well-established anti-hippie discourse which dominated public concerns over the free festivals in the UK, in the early 1970s. Such remarks are not dissimilar to those I found in my archival data from the free festivals, when the hippies were often vilified as ‘smelly’, ‘long hair types’, ‘a lunatic fringe’, ‘drug pushers’, ‘addicts’ and so on (Nita and Gemie, 2019). Surprisingly, it was the Christian clergy that had an important conciliatory tone and a role in recognizing the Christian values in the hippie movement – which in time helped legitimize the early festivals and indeed the ensuing, gone mainstream, festival culture.

Early festivals, protestivals, non-violent disobedience

We can trace some of XR’s ideological and cultural roots in the early festival movement, as well as the earlier 1960s communes, which had a similar mix of civil disobedience, artivism – or artistic activism, cooperative ethos, communalism, and of course anticipating a world in deep crisis future which the commune could withstand (Miller, 1990). Certainly, as an heir of the early festivals – the ‘protestival’ – has been a common form of expression for the alter-globalization movements we have seen since the 1980s (St John, 2008), as well as many contemporary movements of artistic social reform, such as the global Occupy Movement in recent history (Tremlett, 2016). However, XR is also extending its countercultural roots, reaching out towards the mainstream, in new ways. The unprecedented urgency of the ecological crisis means that XR needs to reach many more people than the original Climate Movement was able to, and its inspiring policy of ‘radical inclusivity’ – welcoming ‘everyone and every part of everyone’ – can be seen an open invitation to those who might not see themselves as green activist material. By tracing its own non-violent disobedience origins to the civil rights movement, and often linking the movement to Martin Luther King and Gandhi, XR aims to widen its scope from an earlier Climate Movement that recognised its limitations as a largely white and middle class movement, to one that is entirely relevant to multicultural communities and current widespread concerns with inclusion: see for instance XR’s swift response to condemn co-founder Roger Hallam’s offensive remarks towards the Holocaust (November, 2019).

A changed Climate Movement

Having researched the Climate Movement as an ethnographer/ anthropologist concerned with Christian and Muslim activists since 2008, I was naturally excited by its revival and re-invention as the Extinction Rebellion movement. A key driver for the renewal and growth of the Climate Movement was the publication of the last International Panel for Climate Change (IPCC) report – which states that carbon dioxide (CO2) would need to fall dramatically by 2030 – to limit warming to 1.5 degrees. Past this threshold – the changes will be catastrophic, with loss of many ecosystems. Back in the field, I could see that the fabric of this revived movement was tangibly and visually changed. If the ‘early’ Climate Movement had used colours of green, blue and white in many of its marches and global days of action, to represent the raising waters or the vanishing ice caps for example – XR flew back in and blocked big capital arteries and village capillaries with dramatic colours of extinction and grief, blood and funerals – deep reds and black being at the forefront of its performative actions, like the iconic Red Brigade pictured here.

Can XR change our extinction trajectory?

My research suggests that, notwithstanding the global growth and influence of contemporary non-violent resistance movements (Chenoweth and Stephan, 2011) – from Brazil’s indigenous tribes to the Arab Spring – we find in XR a model of protest and social change that is pivotally rooted in the cultural landscape of a post Christian society: a type of protest that is non-violent, sacrificial, communitarian and performative. More so, the small components of this model – the semiotics or internal grammar of performative actions – reveal a deeply familiar underlay. From XR songs to performative actions, such as ‘die ins’ – when protestors lie on the ground as if dead – to making their bodies go limp as they are being arrested and carried away by the police – we recognise in many XR public rituals a heroic vulnerability that has Christian resonance. Given my claim that Christianity represents an original and persistent model for cultural change (Nita, 2018), I have hope that XR can make as many of us as possible – and most importantly our political leaders – committed to a sustainable future, since this is the only one possible.

References:

Chenoweth, Erica and Maria J. Stephan. 2011. Why Civil Resistance Works: The Strategic Logic of Nonviolent Conflict. New York: Columbia University Press.
Miller, Timothy. 1990. The 60s Communes: Hippies and Beyond. Syracuse University Press.
Nita, Maria. 2018. ‘Christian Discourses and Cultural Change: The Greenbelt Art and Performance Festival as an Alternative Community for Green and Liberal Christians’, Implicit Religion, 21 (1): 44-69.
Nita, Maria and Sharif Gemie. 2019. ‘Counterculture, Local Authorities and British Christianity at the Windsor and Watchfield Free Festivals (1972–75)’ in Twentieth Century British History [online] https://doi.org/10.1093/tcbh/hwy053
Rawlinson, Kevin. 2019. ‘Extinction Rebellion’, The Guardian, 8 Oct 2019 [online] http://bit.ly/GuardianExtinctionRebelion [accessed 24 November 2019].
St John, Graham. 2008. ‘Protestival: Global Days of Action and Carnivalized Politics in the Present’, Social Movement Studies, 7 (2): 167-190.
Tremlett, Paul-François. 2016 ‘Affective Dissent in the Heart of the Capitalist Utopia: Occupy Hong Kong and the Sacred’, Sociology, 50 (6): 1156-1169.

Trojan Horse: A New Play

By Stefanie Sinclair

The award-winning play ‘Trojan Horse’ is currently touring theatres in the UK (for dates and details, see here). I would thoroughly recommend seeing it, if you can. Written by Helen Monks and Matt Woodhead, originally developed by Leeds Playhouse and performed by the LUNG theatre company, this fast-paced ‘documentary play’ powerfully highlights the devastating effect that the ‘Trojan Horse affair’ in Birmingham schools has had on local communities.

This ‘affair’ first hit UK media headlines in 2014 and was linked to claims that there had been an organised Islamist plot by ‘hardline’ Muslim governors and teachers to infiltrate Birmingham schools to radicalise school children. While these allegations remain unproven and long-drawn-out disciplinary proceedings against teachers were eventually discontinued, their impact has been significant. Not only were these allegations used to justify controversial changes in educational policies, practices and government PREVENT guidance for schools, registered childcare providers, universities and colleges in the UK to include ‘non-violent extremism’. The way the Trojan Horse affair was presented by the media and used by politicians has also had a serious, long-lasting and damaging impact on the local communities concerned. Based on testimonies from more than 200 hours of interviews with about 90 witnesses, the play gives voice to previously neglected perspectives of members of local communities that were involved, including school children, teachers, governors and members of Birmingham city council.

‘Trojan Horse’, Credit: Ant Robling (also top image)

The LUNG theatre company has been keen to engage its audience and to attract and involve members of Muslim communities. For every performance, 30 headsets are offered with Urdu translations of the play and free tickets have been made available to members of local Muslim groups. The actors include Qasim Mahmood, who grew up in Alum Rock, the location of Park View Academy, one of the schools at the centre of the Trojan Horse affair. The performances have also been followed by after-show panels and audience discussions with John Holmwood, Professor of Sociology and Social Policy at the University of Nottingham, who was an expert witness used by the defence in the professional misconduct cases brought against teachers at these schools. These after-show panels have also involved leaders of local community groups, academics as well as actors and members of the production team. I have taken part in these lively after-show panel discussions to a sold-out theatre at the Lowry in Salford, Liverpool Unity Theatre and the Dukes in Lancaster. I was invited to join these panels on the basis of my research that critically investigates party-political discourses of ‘extremism’ and ‘British values’ used in the context of the Trojan Horse affair (see my recent article in Implicit Religion 21.4).

The ‘Trojan Horse’ after-show panel members at The Lowry, 12th of October 2019 (from left to right: Stefanie Sinclair, Necla Acik, Basir Kazmi, Madiha Ansari, Qasim Mahmood and John Holmwood)

The play is touring the UK until the end of November 2019 and will also be performed in the Westminster parliament in January 2020 as guests of the All Party Parliamentary Committee on British Muslims.

John Holmwood (Professor of Sociology and Social Policy) with writers Matt Woodhead (co-writer and director) and Helen Monks (co-writer) – and the Trojan Horse.

New Publication | Brill Handbook of Conspiracy Theory and Contemporary Religion

Lecturer in Religious Studies, David G. Robertson, is one of the editors of the just-published Handbook of Conspiracy Theory and Contemporary Religion, along with Asbjørn Dyrendal (NTNU, Norway) and Egil Asprem (Stockholm University).

Conspiracy theories are a ubiquitous feature of our times. The Handbook of Conspiracy Theories and Contemporary Religion is the first reference work to offer a comprehensive, transnational overview of this phenomenon along with in-depth discussions of how conspiracy theories relate to religion(s). Bringing together experts from a wide range of disciplines, from psychology and philosophy to political science and the history of religions, the book sets the standard for the interdisciplinary study of religion and conspiracy theories.

As well as David’s contributions, the book also includes a chapter co-written by Lecturer Suzanne Newcombe, entitled “Trust Me, You Can’t Trust Them”: Stigmatised Knowledge in Cults and Conspiracies.” Other chapters include methodological overviews from sociology, psychology and philosophy; regional case studies on Sri Lanka, Albania, Greece, Japan and elsewhere; thematic chapters on popular music, Esotericism, Church of the SubGenius, neo-Nazism, the Internet; and more.

Religion and its Publics (Part 2)

Who are the new publics for the work we do in Religious Studies?

Jonathan Tuckett of the Religious Studies Project attended our Contemporary Religion in Historical Perspectives conference in February, armed with an iPhone. Drawing from the themes of the conference, he came up with some (difficult) questions to ask the attendees – including our students Theo Wildcroft and Alison Robertson, and Lecturers Marion Bowman, David Robertson and Suzanne Newcombe.

If you missed it, watch part 1 here.

Conference Announcement | Contemporary Religion in Historical Perspective: Publics and Performances

Kents Hill, Milton Keynes | February 19-21, 2018

#OURS2018

Themes | Education, Media, Pilgrimage, Politics, Ritual, Spirituality

Keynote Speakers | Bettina Schmidt, Philip Williamson, Steven Sutcliffe

At a time when the public role of the University is under increasing scrutiny, how can we ensure that research and teaching about religions reaches new publics? What can we do to enhance religious literacy both within and beyond religious and non-religious communities? How is ritual and performance involved in communication between religious communities, the academy, policy makers and the broader public? Are there ways in which we can learn from the past in better understanding such channels of communication?

Bringing historical perspective to the contemporary role of religion in the public sphere, this conference will include contributions from practitioners and third-sector organisations, who bring their perspectives to the academy to consider the public impact of Religious Studies.

The Open University invites proposals for papers and panels. Topics may include, but are not limited to:

  • Secular and political rituals
  • Faith-based organisations in the secular state
  • Religious rhetoric in the public sphere
  • The changing historical relationship between religion and the state
  • Ritual theory
  • Religion and the Media
  • Spirituality and well-being
  • Religious literacy, education and policy-making
  • The role of inter-faith groups
  • Pilgrimage
  • Secularisation
  • Historical case-studies on religion, performance and the public

Full Call for Papers here, or visit tinyurl.com/ours2018

Abstracts (200 words) should be submitted to ours@open.ac.uk by 30th October 2017. Papers will be 20 minutes, with 10 minutes for discussion. The organisers also welcome proposals for panels. Panels will be 90 minutes, normally including three papers. Panel proposals should include panel title, abstracts for each paper and the name of the convener/chair. We also welcome proposals and suggestions for alternative and innovative formats.

Deadline for paper/panel submissions: 30th October 2017

Notification of acceptance of papers/panels: by 15th November 2017

Online registration for conference open from: 30th October 2017

For any enquiries, please contact the Conference Organisers Paul-François Tremlett and David G. Robertson on ours@open.ac.uk.