New Books in Religion

What is the role of religion in the military? What are the roles of religious chaplains in the military? How are important issues such as post-traumatic stress, religious and ethnic diversity, and related concerns dealt with in the Canadian Forces? Joanne Benham Rennick‘s ground-breaking book Religion in the Ranks: Belief and Religious Experience in the Canadian Forces (University of Toronto Press, 2011) approaches these issues head on. Based on extensive interviews with chaplains and with personnel of various religious and spiritual backgrounds, the book provides much needed insight into the religious lives of military personnel. How do soldiers who have endured difficult assignments, witnessed atrocities, and perhaps experience feelings of ongoing isolation cope? And how important is religion and spirituality in this coping process? How are all these questions further complicated by the increasing ethnic, cultural, and religious diversity of the military personnel themselves? We talk to Joanne about these and related matters such as the difficulties involved in obtaining access to do research on the military in the first place, and some of the challenges faced by military personnel after they return home. Thanks for listening. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

What does the everyday experience of Muslim minorities look like? We have often heard about what Muslims deal with in the West. But what about Muslim minorities in the East? This was one of the questions Paul O’Connor, professor in the Anthropology department at the Chinese University of Hong Kong, explores in the cosmopolitan city of Hong Kong. In Islam in Hong Kong: Muslims and Everyday Life in China’s World City (Hong Kong University Press, 2012), O’Connor provides an ethnography of everyday life for the various Muslim communities in this modern city. He outlines institutions and organizations in the religious landscape of permanent Muslim minority communities. He explores the meaning of various spaces in the urban environment, such as home, school, mosque, and public spaces like malls or the Chungking Mansions. He also examines the dynamics of food and language in shaping everyday practices and relationships. In our conversation we discuss changes occurring after the end of colonial power, multilingual opportunities, halal food, religious and secular education, racism, Indonesian foreign domestic workers, Muslim youth use of urban public and online spaces, Muslim minority experiences in East and West, and everyday hybridity. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

There are a lot of theories that attempt to explain how Westerns came to leave their churches in great numbers. Some focus on ideas, particularly the idea that believing in God made no sense because the evidence for the existence of God is (so it’s said) very thin. Proponents of this theory believe that once religious people reasoned their way to irreligion. According to Mary Eberstadt, reason may account for some “secularization,” but hardly accounts for very much of it. In How the West Really Lost God: A New Theory of Secularization (Templeton Press, 2013), she proposes that Westerns “lost God” because the families in which they lived–the main transmission belts for religious beliefs–were transformed by other factors (urbanization, industrialization, etc.). As families became smaller and more fragmented, they ceased to transmit religious beliefs and habits to their younger members. Listen in to this fascinating interview. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Christians in the United States and around the world have varying images of Jesus, from one who turns the other cheek to one who brings the sword. Reza Aslan, in his highly popular and beautifully written new book Zealot: The Life and Times of Jesus of Nazareth (Random House, 2013), approaches Jesus by first taking the context in which he lived – first-century Palestine – quite seriously. Aslan argues that Jesus’ time was one awash in a fervent nationalism that is important for understanding the man as well as his message. It is not a book about the Jesus of the Gospels. Indeed it is not even a book about Christianity. Rather, Aslan’s book attempts to grapple with how Jesus understood himself and his role during a volatile period in history. Zealot has shot to the best seller lists in recent weeks, partly due to a controversial interview Reza Aslan gave to Fox News during which he was questioned about why a Muslim would be interested in writing a book about the founder of Christianity. We also talk to Reza about his earlier books, No god but God and How to Win a Cosmic War, as well as his two edited collections, Tablet & Pen and Muslims and Jews in America. We talk to him about growing up Iranian, while pretending to be Mexican, in the United States during the 1980s, about graduate school, about Fox News and Islamophobia, and about writing for a popular audience, being a public intellectual, and the challenges involved with such endeavors. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Deservedly or not, the members of the Society of Friends (Quakers) are often portrayed as one of history’s Good Guys. The Society was the first organized religious group to condemn slavery on moral and religious grounds. In Quakers Living in the Lion’s Mouth: The Society of Friends in Northern Virginia, 1730-1865 (University Press of Florida, 2012), Glenn Crothers probes below that simple idea to study how Quakers in a slave society–a lion’s mouth –coped with the inevitable tensions.  How did they deal with their slaveholding neighbors?  How did those neighbors cope with Quakers who–while very nice, hardworking, and honest folk–also condemned slavery as a sin against God? Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

With so many religions in the world, how can you tell which one is correct? John W. Loftus tackles this question in his new book, The Outsider Test for Faith: How to Know Which Religion Is True (Prometheus Books, 2013). In order to take on this perplexing question, John Loftus argues for a simple test called the Outsider Test for Faith, where believers – even if hypothetically – try to consider what their faith looks like to someone from the outside. There may be similar strands running through many religions, but there are also irreconcilable differences. It is easy for a Christian to explain why they do not believe in Vishnu, for example, and Loftus utilizes this approach to try to get believers to analyze their own faith as easily as they do others’. Loftus also deals with the Religious Dependency Thesis, which points out that what religion one holds is usually the result of where and to whom you were born. By applying the skepticism that many already have toward most gods, Loftus hopes that the OTF will aid those to let go of one more. Loftus’ blog can be found at here. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In popular perception, a certain image arises when we imagine eastern religions. Perhaps, we envision a wise old Asian man in traditional clothing sitting in a meditative state (maybe not). But why does this image emerge? Jane Iwamura, Chair of The Department of Religious Studies at the University of the West, examines this “Oriental Monk” figure in Virtual Orientalism: Religion and Popular Culture in the U.S. (Oxford University Press, 2011). Iwamura outlines the history of popular representations of eastern religions within the American religious landscape of 1950s through 1980s. Over and over again she found that the East was imagined through a particular perception of what eastern spirituality was all about and how one could access it. She presents a short genealogy of this “Oriental Monk” icon through the public representations of D.T. Suzuki, the Japanese scholar and popularizer of Zen Buddhism in the west; Maharishi Mahesh Yogi, the celebrity guru for the Beatles; and Kwai Chang Cain from the popular televisions show Kung Fu. In our conversation we discuss the Zen Boom, the hyperreality of images, Jack Kerouac and the Beats, Alan Watts, geographies of East and West, and what makes American Orientalism unique. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Why does it seem like everyone in the atheist movement is white and male? Are African-American women less interested in secularism? In her book, Godless Americana: Race and Religious Rebels (Infidel Books, 2013), Dr. Sikivu Hutchinson critiques the mainstream atheist movement’s lack of diversity and uncovers some of the reasons why African-Americans seem so connected to religion. She reveals that racism and social and economic disadvantage has led to a dearth of resources in black communities – a gap that churches often end up filling. Though there is a strong tradition of African-American secular humanism, it has focused on social justice issues and the intersection of racism, classism, capitalism and religion, topics usually ignored by the media and the mainstream secular movement. Dr. Hutchinson also criticizes the new atheism’s singularfocus on science and reason to the detriment of social justice and anti-racist consciousness. Sikivu’s blog can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Superstitions flourish in our world–think of the elaborate rituals of baseball players, or knocking wood to avoid tempting fate, or that bit of happiness (or relief) we might experience from finding a lucky (heads up only!) penny. Yet it is part of the mythology of modernity that ours is a “disenchanted” age (or at least so said German sociologist Max Weber in a famous 1918 lecture). Since the Enlightenment, there has been a tradition of invoking a superstitious Middle Ages as a supposed counterpoint to “our” own rationalized and intellectualized times (to paraphrase Weber). The Middle Ages was one of the historical entities against which European modernity in many senses constituted itself, and it continues popularly to be imagined as uniformly saturated with superstition. Yet as Michael D. Bailey‘s latest book, Fearful Spirits, Reasoned Follies: The Boundaries of Superstition in Late Medieval Europe (Cornell University Press, 2013) shows, that age had its own, highly developed, intellectually rigorous and contentiously debated notions of what was superstitious in practice and in thought. In the book, Bailey looks at how university-based academics and clerics, using the systematizing methods of scholasticism, formulated ideas about what was superstitious over two centuries–between, roughly, 1300 and 1500. He offers us, in other words, a history of evolving ideas of superstition and of what was considered superstitious by the most learned men of that era. Much as the category of superstition has been used to establish and manage putative boundaries between modern and not, late medieval scholars and clerics debated superstition–locating it in practices as varied as learned astrology, necromancy, and everyday medicinal charms–to patrol the shifting boundaries both of legitimate science and of proper religion. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion