After that conference, I wrote an article on what Dwyer taught me about ethnographic fieldwork on the Road. It will be severely shortened and translated into French by the conference organizers for their book. I sent the full version in English to Studies in Religion with that proviso, and given that the chapter and the full-length article are substantially different (and in different languages), Studies in Religion put it through the pipeline. I was thrilled to learn that they had accepted it. It is now published online.
It means the world to me that Studies in Religion took the piece. For one, it is a way to commemorate Dwyer’s impact on my life as a phenomenal mentor. But for another, it was a reflexive piece on how the collaborative work on an interreligious stretch of road changed my own theological outlook, no doubt through Dwyer’s sense of care as a feminist geographer.
I hope the piece is of interest to those who are interested in the lived experience of inter-religious encounter.
I wanted to share the words by which I opened my presentation on No. 5 Road while at the recent Se faire une place dans la cité conference in Montreal. My collaborator on the project, Claire Dwyer, passed away in the summer, just as I was moving to my new post across the Pacific from where we had done our project in Richmond, British Columbia. When the illness that took her was in its advanced stages, a few colleagues of hers at University College London had contacted me to be part of a small project honouring her for her promotion to Professor. I was not able to come through for that venture. I also thought we’d have more time with her; she even emailed me from the hospital about our project and had the joy to discover that the last letter that she had written last year while I was on the job market was the one that got me my position at Singapore Management University.
And then, she was gone. I did have the words to grieve, and as I told my colleagues at the time, I did not know how I would find them. But Frédéric Dejean and Annick Germaine invited me to Montreal to talk about our project and said that they would say a few words about Claire. It was this conference that thus forced me to stop avoiding my grief and stare it in the face.
These, then, are the words by which I began my talk. Having said them at the conference, I feel it is only right to make them public here:
I want to begin by thanking the conference organizers Frédéric Dejean and Annick Germain for this kind invitation to speak here in Montreal. I have been on an academic job market journey of sorts over the last few years, so it has been difficult to pin down exactly where I have been: Vancouver, Seattle, Chicago, and now, of all places, Singapore. It is an honour to be brought in from so far, to a place that is almost entirely run en français. I have not spoken French with any semblance of competence since I learned it in a high school in California fifteen years ago. Apologetically, I will have to speak in English today. I do, however, know what people are saying, not just words, but almost full arguments. The problem is that my incompetence lies in retaining what you say. If you ask me what it was you said, I will have forgotten by the time you have uttered it. This means that I can probably participate in some discussion in French. But I will not dare to speak it myself, unless we have another cocktail tonight.
In this morning’s presentation, I come in the memory of my colleague and dear friend, Professor Claire Dwyer. I understand, when Frédéric first invited me, that Claire was supposed to give the talk that I am now about to give. With some shock, we probably learned around the same time that Claire was too sick by late last year to work, much less travel. It is poetic that the final job reference letter that she wrote for me was for my current position at Singapore Management University. I had the opportunity to tell her this news when she emailed me to discuss — from the hospice, no less — our collaborative project on what is known as ‘the Highway to Heaven,’ the stretch of road in the Vancouver suburb of Richmond, British Columbia where there are over twenty religious institutions within three kilometers.
She was also well-loved in Singapore, especially at my university — Singapore Management University — where we are informally forming a small hub of cultural geographers of religion, with our president Lily Kong and my colleague Orlando Woods also there. Lily and I especially have tried to work through our grief together. I recently told her that I did not know how to grieve Claire. How do I even begin to grapple with the person who came all the way from London to Vancouver to mentor this kid in qualitative research methods because our department did not have such a course and then proceeded to work tirelessly to make sure I grew up and got a job that I could hold? I learned how to do research through this project on No. 5 Road. In fact, I even met the woman I married on the Highway to Heaven while doing this project. I do not know how to grieve Claire, and I hesitate from saying that this presentation in her memory is my public expression of grief because I do not know if that would cheapen it. But I am spending all of this time at the front of my presentation commemorating her because it was she who was supposed to give this talk. I hope her spirit is here. It would give me some confidence. In comfort, Lily told me that this is why we must hold our loved ones closer to us now, always.
Still, three months after the news, I am now here, on our behalf. In fact, the last time I gave this presentation, it was also in Montreal, in St Joseph’s Oratory. I find that it is poetic that I get to revisit Montreal with this work, holding Claire in my heart. I certainly hope that my performance will not be as disappointing as the last time.
Memory eternal, Claire. With the saints, grant her rest, O Christ. Memory eternal.
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.
I am pleased to announce that a paper from the collaborative project that I conducted with Claire Dwyer (University College London) and David Ley (UBC) on the ‘Highway to Heaven’ in Richmond, British Columbia has been published by Social and Cultural Geography. It has been quite a journey getting this one published from its earlier incarnation as a conference paper and now into a peer-reviewed journal. I’m glad that it’s out, and I hope to take a crack at another one soon enough.
The abstract is as follows:
We analyse the emergence of the ‘Highway to Heaven’, a distinctive landscape of more than 20 diverse religious buildings, in the suburban municipality of Richmond, outside Vancouver, to explore the intersections of immigration, planning, multiculturalism, religion and suburban space. In the context of wider contested planning disputes for new places of worship for immigrant communities, the creation of a designated ‘Assembly District’ in Richmond emerged as a creative response to multicultural planning. However, it is also a contradictory policy, co-opting religious communities to municipal requirements to safeguard agricultural land and prevent suburban sprawl, but with limited success. The unanticipated outcomes of a designated planning zone for religious buildings include production of an agglomeration of increasingly spectacular religious facilities that exceed municipal planning regulations. Such developments are accommodated through a celebratory narrative of municipal multiculturalism, but one that fails to engage with the communal narratives of the faith communities themselves and may exoticize or commodify religious identity.
Our main intervention is directed toward the celebration of multicultural planning in contemporary cities and suburbs. What we found was that the multiculturalism that is apparent on our celebrated road in Richmond wasn’t planned to be that way at first. It was Agricultural Land Reserve (ALR) and still is, and whatever multiculturalism one might see there is accidental.
In its early stages, Claire took the lead in writing this paper up for conferences, with me as a second author and David as a third. After presenting it at the American Association of Geographers 2012, Claire again led the effort to transform this paper into the published article that is here. In turn, David added many of the insights concerning Canadian multiculturalism. As always, it has been very educational working alongside Claire in this process – I often joke that what I know of qualitative methodologies was learned from her in the field during this project – and I am very thankful to her for leading on this effort. My plan is to build off this paper to craft some pieces, perhaps, on the materiality of the interfaith landscape and the odd points of spiritual contact among the sites. I’ve especially enjoyed getting to know a place that has long been a ‘wonder’ in the suburb where I lived during my undergraduate and graduate studies, especially now that we’re demystifying it.
My review focused on how Wilford’s book was put to work when Asian American evangelicals took Saddleback Church’s Pastor Rick Warren to task for an insensitive Facebook photo in September 2013. Recounting what took place leading up to the Asian American open letter to the evangelical church, I argued that Wilford’s book helped to nuance some of the on-the-ground conversation about Warren’s photo, helping those who were involved in the activism to understand that Warren situates himself within a distinctively Southern California postsuburban geography. The service that geographers like Wilford do for the community is to help make activism more precise, getting to the heart of issues and steering conversations in productive directions.
I want to thank Tristan for his hard work in pulling this review forum together. This forum originated as an ‘Author Meets the Critics’ session at the Association of American Geographers’ 2013 Annual Meeting; I was later invited by Tristan to step in to take one of the reviewers’ place. While I originally submitted a review to the forum prior to the activity around Warren’s photo, I decided to submit a new review after the activism that put the book itself to work on the ground. This was helpful because I have previously reviewed the book for Religious Studies Reviewand the AAG Review of Books, and I did not want to repeat myself. Focusing on activism gave me a fresh lens from which to look at Wilford’s book, and I’m thankful to Tristan for pulling it off so well. Many thanks to Justin Wilford for writing such a rich book. We are all indebted to his labours.
With the successful completion and defence of my doctoral dissertation, I am pleased to announce that the University of British Columbia’s Faculty of Graduate and Postdoctoral Studies has sent me a note to tell me that I have completed all of the program requirements for the Doctor of Philosophy (PhD) in Geography. This means that I officially have a PhD in hand. The degree will in turn be formally conferred at the next Spring Convocation in 2014.
I am happy to share the link for my dissertation, Religious Politics in Pacific Space: Grounding Cantonese Protestant Theologies in Secular Civil Societies, from cIRcle, UBC’s online repository of theses and dissertations. I am in the process of finalizing the details as I start a postdoctoral fellowship externally funded by the Social Sciences and Humanities Research Council (SSHRC) of Canada. This will take place at the University of Washington in Seattle under the direction of Professor James Wellman, Jr. I will be starting on a new postdoctoral project there (details forthcoming), and I will also be trying to turn this dissertation into a book while generating academic journal articles from it.
The defence took place at 9 AM on 3 December. After the chair read the rules (including the very ironic statement that ‘latecomers will not be admitted’), I gave a 25-minute presentation on my dissertation. This was followed by almost two hours of questions from each of the examiners; David Ley voiced the questions from the external, Paul Cloke. I passed the entire ordeal with minor revisions, which were completed in one day and then submitted to the Faculty of Graduate and Postdoctoral Studies with the approval of the committee. The dissertation was archived today.
The defence covered many of the fundamental points of the thesis’s overall argument. The dissertation set out to answer the question, What are the imaginations and practices that constitute the engagements of Cantonese Protestants with the civil societies of Metro Vancouver, the San Francisco Bay Area, and Hong Kong Special Administrative Region? The argument was that most Cantonese Protestants unintentionally but inadvertently reinforced the secularization thesis as a theological practice when they engaged in such public activities because they tended to reinforce the privacy of religion while leveraging an essentialized ethnicity to maximize their impact on secular public spheres. Accordingly, most of the questions addressed this central question. Many asked me to defend my view that secularization and ‘religion’ are not binary opposites but fall under the rubric of ‘grounded theologies.’ Others poked into whether my assertion that transnational linkages between Hong Kong and the North American sites were sparse could be generated from the empirical material (it can, if one takes a grounded public/private split seriously, which forms the basis of my argument about secularization). Still others interrogated my spatial re-orientation of terms like ‘progressive’ and ‘conservative’ to signify how congregations relate spatially to their civil societies.
I am very grateful to each of the committee members for reading the thesis with such care. I am also extremely thankful for my friends who attended the defence and critically engaged me during the public discussion. I am told that few candidates have so many friends who attend, let alone ask such pointed–yet supportive–questions. These were from members of the community, one of which asked me to point hopeful ways forward for Cantonese Protestant theologies (revealing my very open positionality as a confessing and practicing Christian) and another of which asked me to relate my findings to parallels and contrasts with the black church (speaking into very interesting emerging conversations in theology about race and theology). For more about my personal theological practice, including my strange connection with the black church, see here.
I will emphasize that what it means that I have a PhD in hand is that now I am recognized by the academic community as someone who has demonstrated that I can do research and teach in my field. In other words, I am now officially qualified to learn more. This does not signify the end of things; it means that I’m at the very beginning of a very long journey. I have a lot more to learn, a lot more to think about, and a lot more to stay in conversation about. That I am revising the thesis into publications suggests that I will do much more thinking about the topic in addition and connection to my postdoctoral project, and for that, I will appreciate the chance to remain in conversation with those who are interested. The program is completed, but the conversation is just starting. I am grateful and excited.
POSTSCRIPT: for those who want to read the periodic updates I had on my program, they can be found here:
A note about what was on my comprehensive exams list in January 2011. The fields were 1) geographies of religion, secularization, and social theory, 2) ‘Pacific Worlds in Motion’: migration and ethnic studies (including a lengthy section on Asian American and Asian Canadian studies), and 3) Asia-Pacific urban geographies: political economic and social/cultural perspectives.
Passing the comprehensives and advancing to PhD Candidacy on 28 January 2011
Approval of the doctoral proposal (prospectus, for American students) on 31 March 2011
After the Hong Kong field work, I came back to write up the thesis. While publications emerged over the course of 2012-2013, I did not post any more updates because I was, frankly, writing, writing, and writing. A full draft was finished in August 2013. Comments from the supervisory committee arrived in late September 2013, and the final draft was submitted to the external for defence on 4 October. The defence then took place on 3 December, and the program requirements were completed on 9 December.
I am very pleased to announce the publication of a working paper for Metropolis British Columbia on our collaborative project on the ‘Highway to Heaven,’ No. 5 Road in Richmond, BC, on which over 20 religious institutions are arrayed on a stretch of 3 kilometres. Titled ‘Immigrant Integration and Religious Transnationalism: the case of the ‘Highway to Heaven’ in Richmond, BC,’ this co-authored report among Claire Dwyer (University College London), David Ley (UBC), and myself explores the question of what ‘immigrant integration’ means on the Highway to Heaven.
This paper draws on a case study of religious institutions on No. 5 Road in Richmond, British Columbia to explore the role of religious institutions in the process of immigrant integration. Colloquially known as the ‘Highway to Heaven’, No. 5 Road includes over twenty religious communities on a three-kilometre stretch of road, their location the result of a planning policy for an ‘Assembly District’ in the Agricultural Land Reserve. Drawing on interviews conducted with twenty-two out of twenty-four of the religious institutions as well as with policymakers and staff at Richmond City Hall from 2010 to 2012, we argue that integration is a complex term, which can be interpreted in a variety of different ways. We identify a range of different ways in which the religious institutions along No. 5 Road might defi ne their activities as contributing to the integration of immigrants, and we discuss a range of practices that support integration. However, we argue that immigrant integration was not the primary planning objective, nor was it the main theological purpose for religious congregations. Nonetheless, we conclude that policy makers could draw on the range of activities we explore to use the road as an educational resource to promote public conversation about the intricate relationships between faith, migration, and the contested meanings of ‘integration.’
This report is important as an act of public academic engagement with questions in Metro Vancouver’s civil society. In the last few years, accusations and insinuations have circulated that new immigrant populations are not ‘integrating’ in Vancouver, a discourse that is made even more confusing because there are migrants who both support and challenge this claim. Our report shows that when the question of ‘integration’ is examined in a geographical site like No. 5 Road, there are a variety of ways in which migrants say that they are ‘integrating.’ As a result, our advocacy is not based on whether migrants should or should not integrate. We’re saying that sites like No. 5 Road are excellent sites for public education and discussion about what ‘integration’ actually means.
This is the first in a series of papers that we will be publishing on No. 5 Road’s ‘Highway to Heaven,’ and we will also actively be revising this report for publication in an academic journal. Please feel free to send comments and feedback. We look forward to the public conversation that can develop from this report.
This is a theoretical paper that deals with how ‘religion’ and ‘the secular’ should be studied in human geography. I’ve had a long interest in examining these concepts more deeply, and I’m still interested in going deeper. In 2007, when I began my master’s degree in geography at the University of British Columbia, I had to take an introductory course called Geography 520: Theory and Practice in Human Geography (here’s a sample syllabus, taken from 2011). One of our assignments for that seminar was to write a short, 3,000 word essay modeled on Progress in Human Geography‘s review style. As I recall, we were told to review some 30 recent articles and books. I told our seminar instructors that I wanted to do a review essay on geographies of religion. They replied with something to the effect of: ‘Oh, let us know if you can find anything.’
In many ways, this is my way of saying: ‘I found something.’ I began developing these ideas more fully after that introductory course, which then culminated into my master’s thesis on Chinese churches in Vancouver. As I began my doctoral work, I began to toy with the idea of ‘grounded theologies’ in my directed studies courses, and I finally wrote about it in my comprehensive examinations on geographies of religion, secularism, and social theory. That was when my supervisor, David Ley, encouraged me to develop this piece and put it into Progress in Human Geography, even as I was writing up my doctoral thesis proposal.
The reviews came back as I was conducting field work for my doctoral project. To my pleasant surprise, the editors and the reviewers were not only supportive, but extremely thorough, profound, and constructive, advising me on how to maximize my arguments for the best possible impact on the field. I then revised the paper, foregrounding the notion of ‘grounded theologies’ in human geography.
The paper is basically about how geographers should study ‘religion’ and the ‘secular.’ I began by engaging the work of Lily Kong, a cultural geographer and the Vice President at the National University of Singapore, who had suggested that geographers need to define what ‘religion’ is and is not. I am an admirer of Lily’s work, as she has recently opened up many possibilities for us to study religion in geography. I was also struck by her corollary call to engage theology and religious studies more deeply. Engaging this literature, I found that ‘religion’ and the ‘secular’ are very contested terms and that to define what religion is and is not would reinforce the binary idea that some spaces are religious and others aren’t.
The alternative path proposed in the piece is that of grounded theologies, ‘performative practices of place-making informed by understandings of the transcendent’ (p. 2). While there has been a growing literature in geography on the possibilities of ‘post-secularism’ (in fact, Paul Cloke and Justin Beaumont have a piece on this in the most recent print issue of Progress), there have also been some complaints that this literature doesn’t take seriously what secularization actually means (especially by Justin Wilford, also in Progress). I propose that the way forward is to see ‘the secular’ as much as a grounded theology as ‘religion.’ After reviewing the relevant literature on ‘religion’ and the ‘secular’ in theology and religious studies, I demonstrate how this concept has already been put into practice by social, cultural, and political geographers.
In doing so, I had to engage with what is known as the ‘canon’ in religious studies (e.g. the foundational work of social scientists like Emile Durkheim, Max Weber, William James, and Clifford Geertz), formative debates among religion scholars about what ‘religion’ is (e.g. a critical juxtaposition of the work of Mircea Eliade and Wilfred Cantwell Smith, as well as more recent work by Jonathan Z. Smith), and the recent critical conversation on secularization that blurs the lines between theology and religious studies (e.g. the work of John Milbank, William T. Cavanaugh, Talal Asad, Judith Butler, Saba Mahmood, Brad Gregory, and Charles Taylor). I then put this literature to work by looking at how geographers have already been engaging to some degree with grounded theologies as they undertook studies of how different religious subjects understood their identities by intersecting their social spaces. I also looked at recent discussions in critical geopolitics surrounding religion, especially as geographers have been interested in the eschatological dimensions of religious engagements with the public sphere.
My hope for this paper is that it will open avenues for geographers to research ‘religion’ and the ‘secular,’ as well as engage with scholars in theology and religious studies. Moreover, my aim has been to critique the notion that ‘religion’ and the ‘secular’ are mutually exclusive. By doing this, we might be able to show ironically how people conventionally labeled ‘religious’ sometimes employ ‘secular’ ways of making place while people who call themselves ‘secular’ are guided by implicit theological narratives in their geographical practices.
I’d really like to thank David Ley for guiding me through this process, as well as the editors of Progress in Human Geography who oversaw this publication, Noel Castree and Anssi Paasi. The five anonymous reviewers who critically turned over every part of this piece have greatly strengthened this paper; I also feel extremely humbled that they have taken my work so seriously and have engaged it with such profound insights. Claire Dwyer, with whom I am working concretely on a project dealing with grounded theologies in Richmond, British Columbia’s ‘Highway to Heaven,’ has also been very encouraging. My friends, Robert Edwards and Carl Hildebrand, also read the piece and offered very constructive thoughts. I am very thankful that this piece is out, and I look forward to engaging fellow students of ‘religion’ and the ‘secular’ on how these concepts describe grounded theologies put to work in the making and contestation of real places in the world.
A few updates on the sessions in this Association of American Geographers in Seattle’s Washington State Convention Center and the Sheraton.
Betsy Olson, Claire Dwyer, and I co-organized a session on Wednesday, 13 April 2011, at 10 AM entitled Religion and transnationalism/Traveling faith (#2244). This paper featured paper presentations by Murat Es, Abby Day, Ben Kogaly, Sharon Suh, and Patricia Ehrkamp. Claire Dwyer, David Ley, and I also gave our presentation on Richmond’s “Highway to Heaven”:
While geographers have written much about the varying dimensions of transnational urbanism (Ley 2004, MP Smith 2001, Mitchell 2004) religious transnationalism remains under explored despite the establishment of many new spectacular religious buildings in diaspora cities in the last decade and evidence of the continuing significance of religious practice for many migrants (Levitt 2007, Tweed 2002). In this paper we draw on recent empirical work in the multicultural suburb of Richmond, Vancouver to explore the complex geographies of a transnational suburban religious landscape. Along the Number 5 Road, on the eastern boundary of the city and adjacent to the major 99 highway, more than twenty religious buildings including mosques, churches, religious schools, Buddhist, Hindu and Sikh temples are clustered within 3 kilometres. This suburban religious landscape has been produced by the complex intersection of suburban planning regulations, municipal multiculturalism and the transnational activities of a range of different diasporic faith communities living in greater Vancouver and beyond. Our paper traces the processes by which this landscape has been produced and raises some questions about the possible outcomes of planning for religious and cultural diversity and the varying trajectories of religious transnationalism.
I am also giving a paper on Thursday, 14 April 2011, at 10 AM in the Issues in Ethnic Geography II (#3220) session. Here is the paper abstract:
Until recently, ethnic, religious, and ethno-religious spaces in North America have been assumed to be apolitical. Urban ethnic centres (such as Chinatowns), ethnoburbs (such as Richmond in Metro Vancouver), and ethnic churches and temples have often been seen as sites where migrant cultures to North America have been preserved; indeed, the only politics in which they are involved may be anti-segregation and anti-racism protests. However, Cantonese Christians have not been apolitical. In 2008, Cantonese Christians successfully campaigned for the election of a Conservative Member of Parliament in Richmond, British Columbia; a parallel in the San Francisco Bay Area was an alliance of Chinese evangelicals with the larger evangelical movement to pass Proposition 8 to ban same-sex unions. Such a trend has also been noticed by Canada’s national newspaper, The Globe and Mail, running a front-page article on immigrants and the conservative vote. In this presentation, I propose a working approach to such migrant religious communities that takes into account their politics. We must ask: what are the civic imaginations and practices of Cantonese Christians who are said to vote conservative? This paper grounds this question in Vancouver and San Francisco as the starting point of a new line of inquiry into the political agency of communities formerly thought to be ethnic enclaves running parallel religious lives in North America. It is the hope of this paper to initiate a new approach to immigrant and ethnic geographies from which empirical data can be collected.
Finally, in the usual great run-up of speakers for the Geography of Religion and Belief Systems Annual Lecture, Claire Dwyer will be giving this year’s lecture (#4258):
Encountering the Divine in W5 and Highway 99: stories of the suburban sacred This lecture reflects on my on-going collaborative research on suburban faith spaces in London and Vancouver to explore the significance of everyday geographies of religion. Recent research on suburban faith spaces offers both into a reinterpretation of the assumed secularism of suburban space and an analysis of the transnational and postcolonial connections shaping suburban geographies. Through this analysis of suburban faith spaces I develop two broader arguments about the geographies of religions and belief systems. First, I ask what geographies of religion have to offer to wider theoretical discussions within the discipline. Second, I reflect on the possibilities and challenges of accessing the suburban sacred as part of a wider reflection on geographies of encounter and enchantment.
Just wanted to check in and report on the success of a paper session I co-organized with my friends Claire Dwyer,David Ley, and Paul Bramadat at Metropolis Canada. Here’s the session information:
Immigrant Integration, Religious Diversity and the Suburbs
This session brings together academics and policy makers to discuss the ways in which the civic engagement and integration of immigrants is facilitated through religious institutions and organisations. It focuses on the emergence of new religious spaces in the suburbs of many Canadian cities and the challenge of planning for diversity.
Organizer | Organisateur Claire Dwyer, University College London Justin Tse, University of British Columbia David Ley, University of British Columbia Paul Bramadat, University of Victoria
Claire Dwyer, University College London, Justin Tse and David Ley, University of British Columbia ‘Highway to Heaven’: The Making of a Transnational Suburban Religious Landscape in Vancouver
Ranu Basu, York University Kali in the Legions to Eid with Christmas Lights: Integrative Multiplicity in Toronto Suburbs
Meharoona Ghani, Ministry of Regional Economic and Skills Development, British Columbia Multiculturalism and Inclusive Communities
Alan Hill, City of Richmond Cultural Diversity and Integration
Chair | Modérateur
Paul Bramadat, University of Victoria
A CLAIM TO FAME: our session was mentioned by Douglas Todd in The Search for our presentation on religion. Thanks so much, Douglas, and yes, it provoked some great discussion on religion, secularism, migration, and the suburbs in Canada!