The American Academy of Religion’s annual shindig is over and with Thanksgiving in the rear view mirror and a fridge full of leftovers it’s back to work. I won’t do a full recap, but I will say that my favorite two panels were both “author meets critics” style. One on Tracy Fessenden’s Culture and Redemption and another on John Lardas Modern’s Secularism in Antebellum America. I got nonspecific Protestantism on the brain; or as someone on the Fessenden panel described it, “nefarious Protestant hegemony.”
Over at Religion in American History, Karen Johnson posts about the feast of great panels at this year’s meeting. Meanwhile, Matt Sheedy thinks through the experience of conferencing.
And if you haven’t seen Mark Oppenheimer’s NY Times article on the AAR’s decision to shun the Hyatt over it’s labor dispute with hotel staff be sure to check it out. It’s been blowing up my Facebooks over the weekend. Apparently it blew up Craig Martin’s too, as he posted a response to the story that argued the newspaper article misrepresented and exoticized the AAR.
I tweeted Oppenheimer a link to the Martin post and he responded:
That seems fair enough.
Speaking of Twitter, I think it’s time for the AAR to step up its game when it comes to organizing the use of social media at the annual meeting. The tweets were all over the place, under different hashtags, and with no idea which panel they were reacting too. The #sblaar hasghtag was a mess. And this was with only a relatively small number of attendees tweeting. Without going back and sifting through the tweets (and was anyone even archiving them?), all I remember seeing were tweets from religious studies folks I already knew about panels I was already in (mostly related to secularism, American religion, or pop culture) or biblical studies types. (BTW, those NT and OT folks are much harsher on each other via tweet than us Americanists. We’re downright cuddly.)
The AAR needs to include a “Social Media” info box in all of the pre-conference and conference books they send out that lays out the hashtag (that includes the date, e.g. #aar13) and recommends how to identify the panel (e.g. #A14507). And someone needs to archive these. Ever the social scientist who knows how to code his data, Jonathan VanAntwerpen offered great examples of how AAR tweets should look next year:
Reflecting on the conference as a whole, though, I think the use of Twitter, split mostly between Americanists and SBL-ers, and Martin’s critique of the Oppenheimer piece are examples of a larger theme I noticed throughout the weekend. The AAR is a fractured society. We have folks arguing for a liberal political theology while other folks analyze Protestant hegemony in American culture. Even on the same panels I continually see a divide between papers that are rigorously critical and those that are, to borrow a phrase from a colleague, “woo woo.”
Often in introduction to religious studies courses the instructor will trot out the well worn story of the blind men touching the elephant. We all describe different parts of this big religion elephant. The story can be an apology for a big tent approach to theory and method or a lesson in perennialism. But that story doesn’t really capture the state of the field and the AAR right now. We are not all blind men feeling the religion elephant. There are some of those blind men out there, grasping after this thing called religion as if it was the elephant in the room and finding different aspects of this giant unknowable beast. But there are also others standing in a corner yelling “There is no damn elephant!” And then there still others who can see the elephant and are standing over it with knives in hand ready to butcher the pachyderm, hoping to dissect and parse its organs in order to discover how it ever came be in the first place.
The challenge for the AAR in the next 10 years is to find places for all three of these folks and maintain some sort of institutional identity that can hold them. Can it provide a space for the blind men to debate the nature of the elephant? Can it offer a podium and megaphone for those who want to deny the elephant of religion and claim the animals of ideology or culture as their species of study? Can it sharpen the tools and provide the laboratory for the dissection-after all an elephant requires a lot of space? We shall see. But in the next year, let’s just get a better hashtag.