This ‘Teaching Tips’ article focuses on my recent experience of guest-lecturing in colleagues’ classes. Influenced by Paulo Freire’s Pedagogy of the Oppressed, my initial guest-teaching revolved around posing an argument about geographies of religion as ‘grounded theologies’ as a problem for students to challenge. However, my recent guest lectures have involved interviewing my colleagues’ students to discover why they find grounded theologies interesting. I show that this new mode of guest-lecturing – also influenced by Freire – has opened up new conversations at a primal ontological level through a wider breadth of topics discussed, including occupy movements, Game of Thrones, Black Nordic Metal, and modern imperialist ideologies. Following Sam Rocha’s folk phenomenology, I suggest that the primal depths that this interview-lecture style of guest lecturing is perhaps worth a try, even though I plan to use the argumentative lecture in the future as well.
I hope that readers of the Bulletin will find it helpful, especially in thinking about how to guest lecture as a pedagogical exercise. I also hope that geographers of religion will also find it useful for thinking through how to teach our discipline to students with a variety of interests. Many thanks, Phil, for generously allowing me to pitch in my two cents!
I’m so happy to have been invited to Montréal to give a presentation on behalf of the collaborative project that Claire Dwyer (University College London, Geography), David Ley (UBC, Geography), and I have been working on since 2010. Our joint project revolves around No. 5 Road, a 3-kilometre stretch of road in Richmond, British Columbia, known as the ‘Highway to Heaven’ because it is home to over twenty religious institutions. So far, our project has yielded a working paper for Metropolis British Columbia (our funders) and a peer-reviewed article in Social and Cultural Geography. This is heads-up that there is more coming down the pipeline.
It will be interesting to be at a conference on critical heritage. I usually associate critical heritage with my friend and colleague Lachlan Barber, who is Assistant Professor of Geography at Hong Kong Baptist University, and when I think of critical heritage, I think of Lachlan’s dissertation on Hong Kong heritage politics, something that I have been thinking a great deal about in light of the origins of Hong Kong’s Umbrella Movement. Lachlan is in fact here at this conference talking about Hong Kong. But I won’t be talking about Hong Kong. I’m going to be talking about Richmond. Oh, all of my favourite things…
It turns out that the session in which I am presenting on the fate of sacred places is being hosted in a site that has some special meaning for me. On Tuesday afternoon, we’ll be in a conference room at St Joseph’s Oratory. This parish – really, a minor basilica in its final form – was founded by the first canonized saint in the Congregation of Holy Cross (CSC), St André Bessette. CSC tends to be known in secular circles for the University of Notre Dame (which I have not attended) and in Roman Catholic circles for Family Theater (which I do not watch). However, CSC does many other things as well in Catholic education, including running the high school that I attended in the San Francisco Bay Area, Moreau Catholic High School (MCHS), which is named for the order’s founder, Blessed Basil Moreau. Moreau was an educator, and he imparted to his order a philosophy of education with which I continue to resonate: ‘We shall always place education side by side with instruction; the mind will not be cultivated at the expense of the heart’ (Circular Letter 36). If there was anyone who embodied what that kind of education looked like in practice, it was St André, the illiterate doorkeeper who had St Joseph’s Oratory built in the first place. Widely known as a healer who lovingly embraced everyone who came to meet him at the door, St André shows us what the cultivation of the heart in education is: we are educated so that we can come to understand ourselves in relation to others as persons who can look each other in the face with love. One of my closest mentors at MCHS, Fr Harry Cronin CSC (we cofounded a literary magazine there in 2003 called Sea Changes), in fact wrote a play recently about St André called ‘The Lesson of Wood‘ that compares the simple carpentry of Jesus’ earthly father, St Joseph, to St André’s building of St Joseph’s Oratory. St André’s body is still at the Oratory, which means that not only will I get to visit this man who embodies everything I know education to be, but he will be within earshot of what I have to say at this critical heritage conference.
And what will I be talking about in the presence of St André’s relics? SHIT.
Yes, you read that right. Shit. As my students in cultural geography will know well – as well as those who have attended my more recent guest lectures – shit is becoming a bit of a technical term for me. I’d like to say that my new fecal interests were developed by reading the new materialist turns in critical theory, but if I were to be honest, it was because of a previous incarnation of the talk that I’m giving at this conference. I developed the thesis of this talk for a policy symposium with Metropolis BC and Embrace BC – that dialogue on No. 5 Road was really more about infrastructure than interfaith topics – and one item that seemed to make an impression on the audience was my discussion of sewage on No. 5 Road. Because of that, I was promptly invited to Comox for a panel the next month by the Community Justice Centre’s Bruce Curtis. As Curtis introduced me, he declared to a crowd of mostly older, respectable Vancouver Island folks, ‘Justin is going to tell you about SHIT!’ That is the scene that sticks with me now as I make my way through the new materialists, their more-than-human geography disciples, and their theoretical foes who, like Slavoj Žižek (my personal favourite), are equally scatological.
In any case, here’s the abstract for my talk next Tuesday:
Interfaith and intercultural dialogues frequently have an air of immateriality about them, focusing usually on abstract concepts in an effort to reach an idealistic overlapping consensus. The coexistence of over twenty religious institutions on No. 5 Road in Richmond, British Columbia, known as ‘Highway to Heaven,’ provides a remarkably grounded contrast. While this spectacular landscape appears on the surface to be fertile ground for abstract interreligious conversation, our findings from interviews conducted with the City of Richmond and the religious institutions suggest that the religious institutions often conceptualize their property as private, working together only to solve infrastructure problems related to parking, sewage, agricultural land, and the city’s proposals to rework the roads surrounding the area. Advancing an approach to the study of interreligious dialogue in contemporary sacred landscapes that focuses on the material and the mundane, we argue that there has been a shift in the conception of faith communities in relation to their property that has centralized private ownership as a practice of faith for these institutions. We therefore advance the critical study of religious institutions in Canada by showing that religion is not so much a matter of ideological identity as it is related to practices related to land that may have more in common with the secular than previously thought.
That looks tamer than what I think I am going to deliver. What has given me more courage is that I have discovered that I will have thirty minutes instead of my usual twenty. I am sure I could use that to (if I may) talk more shit, especially to sketch out some shitty theory – now that I indeed have a stake in this debate about shit between the so-called ‘new materialists’ and their theoretical foes (as all cultural geographers do, I would argue).
St André Bessette, pray for us indeed. Or as Moreau writes in the same Circular Letter I quoted above, ‘Even though we base our philosophy course on the data of faith, no one need fear that we shall confine our teaching within narrow and unscientific boundaries. No; we wish to accept science without prejudice, and in a manner adapted to the needs of our times. We do not want our students to be ignorant of anything they should know.’ I can only pray that my excremental presentation will be true to this sacramental spirit, which imbues the place where I will deliver it.
I am thankful to the Highway to Heaven team for tolerating this scatological turn in my scholarly endeavours. I am also thankful to Luc Noppen for so kindly inviting me to this conference. As always, we thank our funders Metropolis BC, who also enabled us to hire the best transcriber who exceeded our hopes and dreams, Airra Custodio. I am looking forward to the hilarity that will inevitably ensue as we discuss heritage this week.
Yesterday, I gave a guest lecture in Dr Phil Tite‘s class at the University of Washington (UW) on Theories in the Study of Religion, a course listed in the Henry M. Jackson School of International Studies as JSIS C 380. Here’s Phil’s recap from Facebook – I won’t share the actual post because the settings are limited to Phil’s and my friends, but the text is a thank-you note I appreciate very much:
Thank you, Justin Tse, for another excellent guest lecture (via Skype) on geographies of religion. This is the third time Justin has done this for my Theories in the Study of Religion course and each time is excellent (though very unique). And each time I learn a little something more about cultural geography. I’m glad I can incorporate this emerging theoretical approach to my course.
This is indeed the third time that I’ve given a lecture on what cultural geography has to do with religious studies in his class. However, each time has been different. Perhaps this has to do with how I am constantly learning new things about geography myself, and maybe it has to do with how geographers are constantly expanding the boundaries of the discipline more generally. It may also have to do with the kinds of questions that students ask me in each class.
In some ways, I feel like I’ve stumbled onto a new style of guest-lecturing recently. It may have to do with the ways I’m developing as a teacher more generally, but I feel a greater sense of freedom in letting go of my lecture material and engaging the interests of the students in relation to the material. In previous iterations of this lecture in Phil’s class, for example, we tended to stick to the material I prepared, which means that students often contested me, for example, on whether bodies constitute a place (such as whether Muslim women wearing headscarves is an act of placemaking) and how theologies can be grounded in secular sites. It’s all very interesting stuff, but I am starting to see guest-lecturing as an opportunity to parachute into a class that I’m not teaching and to learn something from the encounter. With the two latest guest lectures I’ve given this week (the previous one in Steven Hu’s UCSB class), what I’m starting to discover is that guest lectures give me the chance to learn about why topics that I find interesting would be of interest to undergraduate students who are not experts in the fields where I work. The result, I am discovering, is that we dig deeper into the discipline itself as student interest guides the way.
After the experience of guest-lecturing in Steve’s class on Monday, I consciously thought about how I would structure this lecture for Phil’s class in order to learn from the students why they might find cultural geography interesting for their study of religion. We got through one section on what geography is (where I explained to them what the ecumene, the inhabited world, was – see here for an explanation I did for another class) and what religion has to do with geography (everything). As I asked for questions, we found ourselves drawn into conversation about how understanding the ecumene at the existential (or ‘ontological’) level often raised theological questions. For some reason, this led into an extended discussion of A Song of Ice and Fire and how geographies of religion could be understood throughout the series, both in the book and on the HBO show. The students emphasized to me that their mouths were all wide open (jaw hit floor, that is) when we started talking about this, and I emphasized to them that this was neither my original idea nor my fully developed research (although, as a point of announcement, Game of Thrones is factoring into my postdoctoral work on politicized civil societies and theological communities more than I have anticipated). For this allusion, I acknowledged the work and teaching of Susan Johnston at the University of Regina for helping me take this series seriously (note to Susan: I’m still reading and catching up, and to be honest, I’m still only at the beginning of the first book! Ned Stark is still alive for me!). I also took similar questions about topics that are more tangential to my area of study (which means that the students took the time to educate me), such as neo-Nordic religiosity (such as belief-but-not-really in Wodin) in Black Nordic Metal, nineteenth- and twentieth-century imperialism in Eastern Europe and the Middle East (maybe hanging out with Eastern Catholics is helping with this one, though – also, I invoked Timothy Snyder‘s work and basically called him a new cultural geographer for his attention to ideology and the making of place in the ‘bloodlands‘ of Eastern Europe), cataclysmic events in the physical environment (we talked about Jared Diamond and his detractors), and the ancient accounts of the Flood.
The interesting part is that this led to us talking about key themes in human geography that I often don’t cover in my survey of geographies of religion. For example, Phil pointed out that what I was describing was a ‘relational’ geography of religion, and while Phil came up with this independent of the literature, this is indeed the word that is widely used especially in UK geography, especially by Gill Valentine. We also talked about the ‘activation of landscapes,’ which is a term that is sometimes used by geographers, though I don’t think it’s technical. What is more of a technical term, though, is stuff – geographers do have the debates about the materiality of stuff (and ‘shit,’ for that matter), although I have to thank Sam Rocha for drawing my attention to how important the word stuff is as a serious word.
What I took away from this conversation is that the students in Phil’s class are into the grand epic narratives and operating fictions in our contemporary society. We had some debate in our exchange about whether secularization really could be thought of as a theological process and whether secular social theory really could be understood (pace Milbank) as theology, but there was no question when we got down to the nitty gritty that in the fantasies and fictions that permeate our everyday lives, there is something theological going on, even if few actually believe in them. In some ways, this is a Žižekian insight – reality is ‘less than nothing‘ because ideologies can still operate even if nobody believes in them.
I want to thank Phil for the opportunity once again to work these thoughts out on screen and for his class for being so open to exploring these avenues in geography with me. I think I will stick to this approach to guest lecturing; it seems to bring me through more material than the stuff I prepare in advance, and because of that, we actually get to try to do geography together.
I’m writing from the Hilton in San Francisco’s Union Square on this second day of the American Association of Geographers’ (AAG) Annual Meeting 2016, which this year takes place from March 28 to April 2. I’m happy to report that we had some very successful sessions yesterday for the Geography of Religions and Belief Systems (GORABS) Specialty Group, and the events this week seem to be gathering momentum for geographies of religion to become increasingly mainstream within the discipline.
The paper I presented at this year’s AAG was titled ‘”Under a Vast Sky”: Religious Protest Art and Hong Kong Localism’s Demystification of Urban Ideologies.‘ Along with some brilliant graduate students Natalie Hyacinth (Royal Holloway, London) and Laura Cuch (University College London), I co-organized a series of incredibly well-attended sessions titled Creative Approaches to Researching Religion in the City (March 28). The sessions were titled: 1) Embodied Practices and Narratives of Everyday Religion, 2) Exploring Faith Through Participatory Public-Engagement Art, and 3) Negotiating Difference and Urban Space; I chaired the first session and presented my paper in the third session.My abstract was as follows:
The 2014 Umbrella Movement democracy protests in Hong Kong have been noticed for their production of protest art featuring religious themes in makeshift street shrines and sanctuaries. I claim that such religious protest art, which has been a staple of Hong Kong urban heritage preservation (or ‘localist’) politics since the mid-2000s, offers geographers an opportunity to theorize the ontological nature of religion in global cities. While both religious and artistic production are often seen as belonging to the realm of the purely subjective (sometimes to the point of mystifying material processes), Hong Kong localists – usually describing themselves as a ‘post-80s’ and ‘post-90s’ younger generation – have attempted to use religious protest art since the mid-2000s to exegete the Hong Kong government’s urban vision of the Special Administrative Region as an international financial centre as itself a religious artistic vision, one that demolishes local Cantonese cultural geographies to make way for urban spectacles of conspicuous consumption. Based on ethnographic interviews conducted among 45 Hong Kong Christians in 2012 and an audiovisual archive collected from 2013-5, I argue that Hong Kong localist religious art demystifies the seemingly secular state vision of Hong Kong as a global capitalist city by exposing its theological logics. Localist religious protest art thus works against superstition by recasting the symbolism of the urban landscape in Hong Kong. This paper thus contributes to the creative study of religious cultural geographies by showing that reversing the conventional theoretical wisdom on ideology, as religious art reveals the secular as superstitious.
I am happy to have received some very good feedback and supportive comments, including from colleagues from Hong Kong, on this paper. But more as a point of pride, I’m ecstatic to say that this was among the most well-attended and diverse sessions in the history of GORABS. We had a series of excellent papers, as well as the honour of having Harriet Hawkins (Royal Holloway, London) and David Gilbert (Royal Holloway, London) as discussants to our second and third sessions.
This year, as the Chair of GORABS, I also organized a few more sessions, two of which have a time change for today. They are as follows:
GORABS ANNUAL LECTURE *WITH TIME CHANGE*:
Our Annual Lecture (Session 2684) this year will be given by Dr Katharyne Mitchell (University of Washington) on Sanctuary and Refugees in Europe. The *REVISION* is as follows: while the original program has this lecture in a Thursday slot, it has been CHANGED to Wednesday, March 30, 5:20 PM – 7 PM in Metropolitan B, JW Marriott Hotel, 2nd Floor.
GORABS BUSINESS MEETING *WITH TIME CHANGE*:
We have also revised the time for our Business Meeting (which was originally also on Thursday) to immediately follow the Annual Lecture in the same room. All are welcome to stay; our meeting will last no longer than one hour.
On Thursday, March 31, there is a Joint Keynote Session held by the China Geography Specialty Group and GORABS that will be delivered by Dr Fenggang Yang (Purdue) on Mapping Chinese Spiritual Capital and Religious Markets. This will be held from 11:50 AM – 1:10 PM in Imperial B, Hilton Hotel, Ballroom Level.
CHINATOWN WALKING FIELD TRIP:
This walking tour of San Francisco’s Chinatown covers the largest Chinatown in the United States. It will be of interest to geographers studying ethnicity, race, religion, and China. Food is available throughout, and much street shopping will be involved. The walking trip is sponsored jointly by the Geography of Religion and Belief Systems and China Geography Specialty Group. We will depart at 2 PM on Thursday, March 31, from the Taylor Street Entrance of the Hilton San Francisco Union Square and will return to the same building at 4 PM.
Looking forward to seeing everyone in attendance this year – it’s been fun so far!
What is interesting about this show is that Minelle Mahtani is an accomplished cultural geographer in her own right at the University of Toronto-Scarborough. Working on geographies of mixed-race identities, one of the unique hallmarks of Minelle’s work is her attentiveness to the public sphere, maintaining her interest in journalism in theory and practice from her days with the Canadian Broadcasting Corporation (CBC). Her show Sense of Place is a brilliant exploration of the ‘sense of place’ that people in Vancouver have, with interviews with local Vancouverites to tease out their understanding of placemaking, emotions, affect, and identity.
Minelle and I have heard that there has been interest in using her show for educational purposes. To that end, our last show was on me as a geographer of religion, with the hope of kicking off a new set of topics aimed at experimenting with bringing a high level of theoretical rigour into a show for a lay audience. We’re still tinkering around with this, so updates on how we progress should be expected. As academics, I think we may well write a paper on our experiences on air talking about cultural geographies of religion as well.
But the best part is that the cornerstone of my work, the concept of ‘grounded theologies,’ is now the name of a radio segment on which I’m the commentator. There’s nothing to complain about there.
In June 2015, I attended the Canadian Association of Geographers’ Annual Meeting in Vancouver, BC, held at Simon Fraser University’s (SFU) Harbour Centre and the Wosk Centre for Dialogue.
My paper was in a session entitled The Politics of Urban Social Policy 3, organized by Tom Baker (SFU), Cristina Temenos (Northeastern), and Joshua Evans (Athabasca), with Nick Blomley (SFU) as our respondent. The other presenters were Natalie Oswin (McGill) and Eugene McCann (SFU). Here was my abstract:
In this paper, I intervene in conversations about ‘postsecularism,’ the possibility of civic discussions between religious and secular citizens, in global cities, urban financial hubs attracting investment, skilled migration, and tourism that geographers have noted for their economic polarization and social exclusions. I do this through a case study of an interfaith coalition, Faith Communities Called to Solidarity with the Poor (FCCSP), in Vancouver, BC, in the mid-2000s. Ostensibly, FCCSP lobbied for the religious freedom of one evangelical Protestant congregation, Tenth Avenue Alliance Church, to conduct its homeless shelter and meal program without acquiring a social services permit. While the opposition called for secularization, this religious activism needs to be understood as contesting discourses that sought to render invisible the “poor,” the “socially excluded and economically marginalized” in material need of food and shelter (FCCSP 2007). FCCSP countered the aspirations of Tenth’s neighbourhood and Vancouver’s City Hall to become a global city, especially in the municipal policy Project Civil City attempting to produce a marketable urban landscape by reducing the rate of homelessness ahead of the 2010 Olympics. Not only do I demonstrate that these gentrifying processes developed into secularizing geographical visions, but I argue that the presence of the poor in religious communities means that the urban postsecular is not so much situated in dialogues between religious and secular citizens, but in material encounters in religious communities across class divisions exacerbated by global city aspirations. I substantiate this argument with key informant interviews with FCCSP and Vancouver’s City Hall. Combining work on global cities and gentrification with geographical debates about the postsecular, I advance conversations in human geography about religion in urban spaces by exploring the material work of religious actors in demystifying secular capitalist ideologies used to construct social exclusions in global cities.
I enjoyed the robust conversation that we had about urban social policy, and I especially enjoyed Blomley’s comments on my paper and the relationship between Project Civil City and religion. These comments are very helpful as I am taking this paper back to the drawing board and revising it for publication, from which I hope to generate more dialogue.
In 2015, the Review of Religion in Chinese Society published a peer-reviewed paper that I wrote trying to unpack the Umbrella Movement’s cultural geographical background. In this paper, I especially advance the approach of the new cultural geography in understanding the many layers of history behind democratic movements in Hong Kong and their engagement with Christian theological sources. Here’s the abstract in both English and Chinese:
Taking the geographies of the 2014 Umbrella Movement as the point of departure, this paper provides a geographical reading of democratic landscapes in Hong Kong. Using a new cultural geography approach, this study unpacks the grounded theologies that undergird the participation of Christians in democratic movements in Hong Kong. The central argument is that two Christian grounded theologies in Hong Kong – collaborative and critical – have been generated by how Christians acting within two different working alliances have positioned themselves vis-à-vis the Hong Kong government. Drawing from both ethnographic and public archival research, I trace the origins of a democratic working alliance to the 1978 Golden Jubilee Incident, after which a democratic consensus was developed in Hong Kong. Following this thread through the 1997 handover, I demonstrate that this consensus bifurcated among Christians who disagreed theologically as to whether collaborating or critiquing the government was the ideal way to implement democratic reform. This paper contributes to the study of religion in Chinese societies by providing a geographical approach that can be used for comparative work in the social scientific study of religion and democracy.
I’m deeply thankful to the editor, Fenggang Yang (Purdue), for graciously accepting this manuscript and seeing to its speedy publication. I hope this paper is useful for understanding democracy movements in Hong Kong,their many complex histories, and their relation to theory in social science.