My final post on Patheos

Today, I wrote my final post on Patheos. As I told the Catholic channel editor Rebecca Bratten Weiss when I resigned a few weeks ago, I am leaving on very good terms. The community of writers on the Catholic channel has been a dream to work with, and I hope that the friendships I’ve made there will last a lifetime and maybe even spin off into new projects. I’ve written my heart out there, literally, in keeping with the words of the original channel editor who brought me there in the first place, the philosopher of education Sam Rocha.

Writing for Patheos has been the fulfillment of an aspiration of mine since I was in graduate school. Then, a few of us started a blog called A Christian Thing hoping to write about how we negotiated the secular academy as persons of faith. We aspired to be a group blog not unlike the Catholic portal Vox Nova, which challenged the neoconservative lines that had become standard in American Catholicism with fresh new voices. We also looked to the conversations that were happening on Patheos, a portal of blogs that seemed to break new ground in allowing persons across religious and theological traditions to write deeply about their faiths, even if it sometimes made for some personal discomfort. As a postdoctoral fellow, I studied with James Wellman at the University of Washington, who also wrote on American religion on his Patheos Progressive Christian blog.

I always wanted to be part of the Catholic channel, though I haven’t always been Catholic. It was suggested to me before I was received into the Greek-Catholic Church of Kyiv that I might consider writing for the Evangelical or Progressive Christian channels, as my practice of Anglicanism might be amenable to both. The trouble was that there are, broadly speaking, three streams of practice in the Anglican Communion — evangelical, broad church, and Anglo-Catholic — and despite getting along with people in all three, my convictions, mostly shaped by my scholarly involvement in the critical revision of the secularization thesis afforded by John Milbank, Charles Taylor, and Talal Asad, tended to be more Catholic, in the sense of attempting to tap directly into how the world is constituted and sustained by the supernatural. A Catholic sensibility presumes that the path to such connection is primarily personal, through the person who at the end of the day is, in a variation of what the ancient monastic Macarius the Great put it in his meditations on the visions of the Prophet Ezekiel, a face faced by others. It is the interrelation with a world that is primarily spiritual that is what is universal in the sense of Catholicism, a sublime connectedness with the divine that is common to all humanity and throughout all creation. After my formal reception into the Kyivan Church, I was also received onto the blog, with the name Eastern Catholic Person.

It would be a mistake to think that the blog title made me a sort of representation of Eastern Catholicism. On Patheos alone, there are at least three Eastern Catholic blogs other than mine, such as Henry Karlson’s Little Bit of Nothing, Chase Padusniak’s Japplers and Janglers, and Pete Vere’s Orthodoxy in Communion with Rome, as well as the Pezzulos’ writing on Steel Magnificat about their own forays through Byzantine churches. The name of the blog was much more about being a person who has now found myself in an Eastern Catholic church, much to my own surprise. It took three years to blog through that story and to admit that I really have found my way home.

The reason for my resignation is simple: with a new permanent academic position, I simply cannot do everything. As it is, the blog is going dormant today, the exact date of its third anniversary. It is poetic that when Rocha brought me on, he said he’d give me three years to narrate myself. It is now exactly three years, and I’m done with the narration, there at least.

I am beyond grateful to my channel editor Rebecca Bratten Weiss for being such a stellar editor and for making my transition so smooth. My heart is very full, and in this last week there, I’ve written three summary posts that sum up the themes that have threaded through my writing there: an Asian American racial politics drawn from my upbringing in the San Francisco Bay Area, the unraveling of what I have called the ‘private consensus’ as I have become more engaged with the theoretical practice of psychoanalysis, and my mystagogy as an Asian American evangelical who entered the Kyivan Church while engaging with Hong Kong protests and black feminism. The posts there, as is all my writing online, remain copyrighted, and the rights to them remain mine for future revision, re-publication, and development. I think I might do that eventually. But now I have to focus on my new position, and I depart from Patheos, a portal for which I have always dreamed of writing, with gratitude and a very full heart.

Summer 2019 update

photo by wife

The 2018-2019 school year has wrapped up, and summer is upon us. It’s been quite a year for me. I have a number of things coming through the pipeline, some articles, some book chapters, even a manuscript for a monograph that I’ve been crafting on Cantonese Protestants and postsecular civil societies on the Pacific Rim.

Some stuff has been happening already. A chapter of mine on cultural geography came out in the volume Theorizing ‘Religion’ in Antiquity, edited by Nickolas Roubekas, in which I continue my unlikely defence from my piece on ‘grounded theologies‘ of the legacy of Mircea Eliade as a historian of religion who is a central figure (at least as I argue) in geographies of religion. I gave a colloquium talk at Calvin College’s Department of Geology, Geography, and Environmental Studies on an article I’ve been crafting on Chinese American megachurches in the Silicon Valley. My critical reflective piece on the concepts ‘uniatism’ and the ‘model minority’ that the magazine Patriyarkhat invited me to write has come out, first in Ukrainian translation in the print version in December 2018, then online in English, and now also with footnotes and extended clarifications in Logos: A Journal of Eastern Christian Studies. I’ve attended four conferences — the American Academy of Religion in November 2018, a very interesting conference on Christian social activism and Chinese societies at Purdue’s Center for Religion and Chinese Society, the American Association of Geographers in April 2018 where I organized and presented an exegesis of Paulo Freire in a session on pedagogy and religion in geography, and the Association for Asian American Studies in that same month, during which I had the honour of organizing an all-star, standing-room-only panel on the historian Gary Okihiro’s provocation ‘Asians did not go to America; America went to Asia.’ We are going to continue the intervention with Okihiro’s work at the American Studies Association later this November in Honolulu, with another panel titled Third World Studies, Not Ethnic Studies, as a conversation around Okihiro’s longstanding argument that the internationalist sensibilities that gave rise to anti-colonial critiques of racial formations caved to liberal nationalist frameworks that led to the siloing of identity in the academy.

As I wrapped up my third and final year as Visiting Assistant Professor in the Asian American Studies Program at Northwestern University, I expanded the scope of my teaching. My course offerings this year ranged the full gamut of my repertoire in Asian American studies: Asian American history, Chinese American studies, Asian American religion, Asian American social movements, Global Chinatowns, and Asian American geographies. But this year especially, I have been drawn more directly into the formal individual supervision of students. In the past, I had taught some directed studies courses, as well as supervised research, on topics closer to my own research interests on Asian American Christianities and their relationship to Asian American studies. But this year, there has been a wide much range of independent studies topics, including Korean dance and ‘the invention of tradition,’ sonic orientalism in popular movie soundtracks, Global China and feminism, research methods in Chicago’s Chinese churches and trans-Pacific theologies, indigeneity and orientalism on the Pacific, the postsecular Pacific, and psychoanalysis and the Pacific. I also had the privilege of supervising my first thesis student Irina Huang, an undergraduate senior in American studies, who wrote a theoretically rigorous piece woven in with personal creative nonfiction essays on how obsessive-compulsive disorder functions in the normative public sphere as a ‘model minority’ of mental illness.

I continue to be active in my public engagements as well. The journalist Douglas Quan interviewed me for a very interesting piece last October on Richmond’s ‘cultural diversity policy.’ I have also been invited by Worldview on WBEZ 91.5 FM in Chicago four times over the last school year to offer scholarly analyses of Hong Kong, its tradition and practice of protests, and the recent blow-ups about the incarceration of some figures from the Occupy Central and Umbrella Movement occupations in 2014 as well as the controversial extradition law.

In terms of service, one role that I have taken on over the last year is to be program co-chair of the Society for the Scientific Study of Religion. Reading through the abstracts and thinking about organizing the program has given me new insight into what we do as social scientists of religion. I am glad to be working with our president Elaine Howard Ecklund and my co-chair Ryon Cobb as we expand the diversity of our organization, especially for the conference in St Louis this year in October.

Finally, my biggest and most exciting announcement is that I have just started work as Assistant Professor in Humanities (Education) at Singapore Management University. In addition to teaching courses in the School of Social Sciences, my major role there is to offer the Core Curriculum, a program that seeks to engage students across the school with the big concepts that are fused throughout our contemporary world. This year, the theme will be Happiness and Suffering, which I will teach, along with my colleagues, as a philosophical, psychoanalytical, and postsecular exploration of these affects, emotions, and orientations to the world. As an academic, my work is to write and to probe the complex phenomena common to our shared inhabitation of the earth, so it obviously goes without saying that my published views anywhere are in no way to be associated with my employers, as if academics could fully agree on anything anyway. Indeed, my convictions about all academic work — whether under the pillar of research, teaching, service, or community engagement — is that it should all be a springboard into a larger discussion in which all participants are strengthened through engagement, never the final word on any topic. I am thrilled to ‘let my work grow up,’ as I heard one senior academic once describe to a junior colleague, in this intellectual community, and I look forward to spirited engagements and enthusiastic conversation here.

AAR 2018: ‘Orthodoxy in solidarity with the Umbrella Movement: the backdrop of Chinese politics for evangelical and Eastern Catholic cooperation in Vancouver’

The American Academy of Religion is meeting in Denver this year. It is shaping up to be a productive time for me, with meetings dotting my schedule across committees and other professional chats. I find that these discussions are a big part of the joy of going to a conference like this, especially because everybody is here. I started coming to this conference when I was still in graduate school as a geographer. I think I still am one of the fewer geographers here, but I feel like I’ve gotten over the initial hangup of not knowing how to engage religious studies from my disciplinary background. Perhaps it is a sign of integration.

Apart from being on the steering committee of the Chinese Christianities Seminar, I also presented a paper in its Saturday session on ‘Crossing Ecclesial Boundaries’ in the Convention Center, Room 204, in the 1 pm session. Here was the abstract:

Eastern Catholic Church Richmond, a small temple in the Ukrainian Greek-Catholic Church in British Columbia, has an outsized reputation in both the global Ukrainian public and local Chinese Protestant networks as a ‘Chinese mission’ worshipping in a Byzantine tradition in communion with the See of Rome. Empirically, this church’s multiculturalism, and its smallness of numbers, reveals such claims to be exaggerated. In this paper, I explore how the temple gained this reputation by tracing the participation of its pastor Fr Richard Soo SJ in solidarity events with the Hong Kong Umbrella Movement, during which Chinese Protestants in Vancouver came into contact with the church. My central argument is that what enables that theological boundary-crossing is the imaginative backdrop of Chinese politics, a transnational imaginary through which conversations about social justice in Vancouver can be discussed with some distance. In this sense, the ‘Chineseness’ of the temple is not about its ethnic identification, but its political practices. This paper contributes to the study of Chinese Christianities by proposing that ‘Chineseness’ is not about ethnicity, but about the political locus of China as a material and imagined site in which Christians across ecclesial boundaries collaborate to stage civic interventions.

It was an interesting experience presenting a paper where I myself am the key informant, and we had an intriguing discussion across all the papers about the phenomenon of ‘conversion’ in Chinese Christianities. I feel that the field is growing fruitfully. It has been an honour to be part of it.

Religium Podcast: ‘A Person with a Face, Facing Other People’

I am thankful to my friend and colleague Maren Haynes Marchesini for having me on the Religium Podcast this week. Maren is undertaking the much-needed task of interviewing those of us who can be called Millennials about our religious affiliations. We talked about how I ended up Eastern Catholic on this week’s podcast, titled ‘A Person With a Face, Facing Other People.’

I was thrilled to get Maren’s invitation to reflect on my spiritual – or perhaps better put, mystagogical – journey. Maren and I had in fact been discussing this story for quite some time beforehand, and it only seemed right to tell her the truth on air. Previously, I had tended to use more benign phrases like ‘hanging out with Eastern Catholics,’ but one simply does not lie to Maren Haynes Marchesini, especially not on a podcast about Millennial religious affiliation. At the time we recorded this podcast, I was still a ‘catechumen’ thinking about whether I should be received into full communion. Maren published this shortly after I had been received.

As you’ll hear on the podcast, ‘communion’ (as far as I understand it) is not a matter of ideology. It is much more about being a person – to be a face, faced by other persons and facing other persons. I am a bit of a stickler about this because my professional academic work is so tied up with Asian and Asian American Christianities, which most people seem to assume means ‘some kind of Protestant’ with a bit of ‘Catholicism’ thrown in (but only the Latin tradition). In this way, most people understand me to be studying myself. As you’ll hear on the podcast, this is not altogether untrue, as I shamelessly talk about my upbringing in a variety of Protestant traditions (I’ve also written about them at Schema Magazine). But as far as I understand my own professional work (and despite the self-deception that often comes with self-interpretation), I do not think of myself as an Eastern Catholic scholar. This does not mean that my scholarship and my professional life aren’t tied together – listeners will note well that my academic interests in Hong Kong’s Umbrella Movement played no small part in my spiritual explorations – but what I mean to say is that my research agenda on Asian and Asian American religions and civil societies is probably not going to shift any time soon to places that are more populated by Eastern Catholics, such as Eastern Europe and the Middle East – fascinating as those places are in their own right!

Perhaps some may ask about why I am so daring, courageous, or some other romantic word to talk about my own religious affiliations as a ‘secular’ scholar. Most of these comments come from those who assume that ‘secularities’ refer to what philosopher Charles Taylor describes as ‘subtraction stories,’ the elimination of religion from contemporary life. But as Taylor has shown (among many other scholars, such Linell Cady, Winnifred Sullivan, Talal Asad, Judith Butler, John Milbank, Slavoj Žižek, Elizabeth Shakman Hurd, etc.), ‘secularism’ as an ideology isn’t very coherent, and as far as I understand it, I prefer to think of ‘secularity’ in its more classical understanding of ‘something to do with the contemporary age,’ however ‘contemporary’ is defined. As far as this goes, my work on Asian and Asian American religions, ideologies, and social and cultural geographies are as ‘secular’ as they go!

In this sense, I don’t think of myself as particularly brave for talking about who I am as a person. In fact, having been trained as a social and cultural geographer to disclose my positionality as I conduct ethnographic research, I think of it more as par for the course. In fact, in previously published writings, I have talked at length about my Protestant backgrounds. I don’t see why it would be bad to talk about Eastern Catholicism either.

So how does Eastern Catholicism affect my scholarship? I don’t think it does very much, actually. If anything, Eastern Christian theology (for all of its current ideological shenanigans) seems at best to place a lot of emphasis on personhood, which is simply about facing other persons. As far as I know, this is how I’ve always operated as a researcher and a teacher. Maybe the only thing it will really do is to give these personal convictions about personhood some extra theological oomph. By ‘theology,’ of course, I don’t mean ‘ideology’; as I said earlier, my journey has been ‘mystagogical’ in the sense that I have been taught by being plunged into the mystery of personhood itself instead of thinking about it in the abstract.

In fact, this circles back to how Maren and I first met: on a panel on the ill-fated Mars Hill Church in Seattle and its former bombastic pastor Mark Driscoll. Organized by my friend Elizabeth Chapin, the panel at the Christ and Cascadia conference in 2014 featured Maren, Elizabeth, my postdoctoral supervisor James Wellman, and me working through issues of gender at Mars Hill Church. Maren presented a spectacular paper on the music of Mars Hill and its imaginations of masculinity, drawn from her doctoral research in ethnomusicology at the University of Washington. After this panel, we went out with a group of colleagues for drinks and became fast friends. Quite literally, we faced each other and continue to do so even now.

To have done a panel on Mars Hill presupposes that we have some kind of ideological stake in American Protestantism. In fact, we are often told to present our positionality in order to make our agendas clear; this is what is often meant by ‘ethical’ scholarship. Perhaps talking about my personal affiliation with the Eastern Catholic churches will show that I have no stake in engaging Protestants except to be a person faced by their faces and facing them in turn. Or perhaps I do not know very much about what my stakes are yet, as I also talk about my own background in Protestant Christianity and may still be more attached to it than I imagine. Perhaps my readers and listeners will be generous enough to inform me and even criticize me, if they feel like it. In any case, I hope that these clarifications will be helpful for my readers, who should not expect very much from me on the Eastern Catholic front in my professional scholarship any time soon, although perhaps they might find some entertainment in finding little Eastern Christian tidbits buried in my work and in their kindness tell me about them so that I can learn something too.

I want to thank Maren for being such a kind and generous interviewer. I hope that these mystagogical reflections will be entertaining to my listeners. Hopefully, they will help us understand the religious affiliations of Millennials just a little better, but then again, I don’t think of myself as a representative for Millennials – or for Protestants, Eastern Catholics, or even Asians and Asian Americans, for that matter. However, there will be more good interviews by Maren on the Religium Podcast, and I know that I for one will be trying to listen to most of them so that I can learn more about Millennial religious affiliation myself.