The main impetus for the article came out of an annual guest lecture that I used to give in Tite’s Theory and Method in the Study of Religion course at the University of Washington. I wanted to get my thoughts from that lecture into article form, and he encouraged me to do so.
The piece itself argues that part of the difficulty of rappochement between geography and religious studies, after their long distance from each other, is not really because of the supposed incoherence of these two fields, but because geographers are asking questions about ontology. I suggest that they are even theological, oriented at the level of everyday life to the agency of gods and spirits.
I am thankful to Philip Tite, Arlene McDonald, and Chas Clifton for the work they’ve done on it and am happy that it’s published.
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 am writing from Tampa, Florida to talk about the national conference that I am attending. As usual, I am at the Annual Meeting of the Association of American Geographers. There’s a lot going on here in geographies of religion (check out our specialty group’s newsletter) – the field seems to be growing, though many of my colleagues couldn’t attend this year! – and I will also be checking out sessions on migration, Asian geographies, urban studies, and other things, in addition to meeting colleagues and catching up with old ones.
I am presenting in a session this afternoon (Tuesday, 8 April) on Critical Geographies of Religion. My paper is titled The Civil Human Rights Front: religion and radical democracy in post-handover Hong Kong and features a lot of the field work I did among progressive Christian groups in Hong Kong in 2012. Here’s the abstract:
After Hong Kong returned to Chinese sovereignty in 1997, the Special Administrative Region has seen the emergence of calls for universal suffrage, the preservation of civil liberties, and solidarity with the materially marginalized in Hong Kong’s civil society. In one moment of collective solidarity, an umbrella group called the Civil Human Rights Front launched a protest against anti-sedition legislation based on Basic Law’s Article 23, a law whose alleged threats to free speech drove some 500,000 Hongkongers to the streets on 1 July 2003. This paper analyzes the radical democrats who have been key to such political placemaking activities in Hong Kong, contesting the city’s policy landscape through physical demonstrations. It argues that while a wide swath of Hong Kong’s Catholics and Protestants have historically been allied with the state establishment both under British and Chinese sovereignty, the emergence of radical democratic groups like the Civil Human Rights Front have been driven largely by Catholic and Protestant Christians who emphasize a separation of church governance from the state. While the separation of church and state has often lent itself in other contexts to more conservative politics, this spatial schematic has led these radical democratic activists, their churches, and their solidarity groups to contest the modus operandi of Chinese sovereignty. This is thus a contribution to critical geographies of religion, for it shows the potential power of religious movements to critique the practices of the state in order to imagine more socially just cities.
There are two parts to this session. I am the first paper on the first part, which promises to be an engaging discussion on religion, politics, and the public sphere. Find us in Room 17 on the First Floor of the Tampa Convention Center. The first session is from 2:40 PM – 4:20 PM. The second session runs from 4:40 PM – 6:20 PM.
Tomorrow (Wednesday, 9 April), political geographer John Agnew will be giving our Geography of Religions and Belief Systems (GORABS) Annual Lecture. His lecture is titled The Popes and the city of Rome during Fascism, 1922-1943. Here’s the abstract:
It has become popular in recent years to see the Fascist years in Italy as reflecting the relatively successful transformation of Italian society at the behest of its Fascist rulers. This reflects both the rehabilitation of Fascism in contemporary Italy and the “cultural turn” in Italian historiography that has tended to emphasize the “making” of Fascist selves and other markers, such as the makeover of many urban monumental spaces, as measures of the regime’s success. My purpose is to disrupt this emerging consensus, alongside other commentators I hasten to add, by pointing how much the Fascist regime had to collaborate with other powers, not least the Catholic Church, and was often outflanked by them in its designs, most notably in efforts at making over the city of Rome as its showcase capital.
We want as many people as we can to attend, and we hope to see many of your there! Find us in Room 23 of the First Floor of the Tampa Convention Center, Wednesday, 9 April, 10 AM – 11:40 AM.
Please also join us for our business meeting. That is scheduled for Thursday, 10 April, from 7:30 PM – 8:30 PM in Room 9, Tampa Convention Center, First Floor. I will be chairing, and if you want the meeting agenda, please email me.
I look forward to a lot of collegial interaction this week, and I am anticipating learning a lot! It’s great to be with people in my home discipline, and I hope I have more to bring this year from all of my interdisciplinary journeying.
Over the last year, I was asked by three journals to write reviews of this book. The first was published last September 2013 in the AAG Review of Books. This piece in Religious Studies Review is the second one. The third will be part of a review forum on the book in Social and Cultural Geography and will focus on the usefulness of Wilford’s text for the Asian American evangelical activism that took place in September and October 2013. [Note: while I initially wrote a draft of that third review before the activism took place, I substantially rewrote it afterwards in order to observe how useful Wilford’s study was in the interplay of academia and activism.] The editors of the various journals understand that I have placed reviews that explore different angles of Wilford’s book, and in the spirit of transparency, I have sent copies of the different reviews to Religious Studies Review, the AAG Review of Books, and Tristan Sturm (who is organizing the SCG forum) to guard against self-plagiarism.
This present review in Religious Studies Review presents Wilford’s book to a religious studies audience. It is a very short review–what Religious Studies Review calls more of a ‘note’–that observes that Wilford has made a substantial geographical contribution to the social scientific study of religion. While geographers have often not been part of the broader conversation in the social science of religion, this book begins a conversation that I hope will continue to make inroads into a conversation of which we should be an integral part. In particular, I observe that Wilford’s ingenious examination of Saddleback’s usage of secular space for theological purposes subverts the religious studies obsession with defining ‘religion’ and calls religious studies scholars to closer analyses of how theologies are grounded in space.
For those who are wondering still if they should get this book, my answer in this review is a definitive yes. Following my thoughts in the review, I have discovered that Wilford’s text is an excellent starting place to talk about current work in geographies of religion. When I am asked at conferences about geographies of religion (i.e. where my work on Cantonese Protestant and younger-generation Asian American and Asian Canadian engagements with publics fits in the discipline), I often refer my interlocutors to the New York University Press book stands to pick up this book. As it was recently observed at an ‘Author Meets the Critics’ session for Sacred Subdivisions at the Association of American Geographers, books like Wilford’s remind geographers that publishing monographs would be helpful to advancing human geography as a discipline in interdisciplinary conversations. I am happy to endorse this text as a fruitful beginning point for such engagements, and I look forward to the conversations that it will generate both within and without geography.
My book review notes the publication of three important books that are changing human geography as a discipline. This is because they are book-length treatments of American evangelicalism, a religious phenomenon that has gone too long unexamined by human geographers. These books seek to rectify that gap in three subfields in human geography: political geography, economic geography, and cultural geography:
Jason Dittmer and Tristan Sturm’s edited collection, Mapping the End Times: American Evangelical Geopolitics and Apocalyptic Visions, is a contribution to political geography, specifically critical geopolitics. This subfield of human geography examines how political borders are constructed and maintained, often critiquing these constructions in the hope of mitigating warfare and making peace between nation-states. This edited collection explores how American evangelicals contribute to these political formations through their eschatology, their theology of the end times, and seeks to unpack a diverse range of these eschatologies and their effects on global geopolitics.
Jason Hackworth’s Faith Based: Religious Neoliberaism and the Politics of Welfare in the United States is a contribution to economic geography, specifically critical political economy. This subfield of human geography examines how specific places function in economic flows, explores how those flows have been informed by and inform the grounding of various economic ideologies in global and national economies, and observes that economics is integral to an understanding of state governance. What is critical about critical political economy is its exploration of neoliberalism, a style of economic governance in which states practice the deregulation of the market in an attempt to free market forces to generate capitalist prosperity in a national economy. Hackworth’s book explains how some American evangelicals have partially cooperated in the proliferation of neoliberal ideologies in the United States.
Justin G. Wilford’s Sacred Subdivisions: The Postsuburban Transformation of American Evangelicalism is a contribution to cultural geography, specifically a style of the new cultural geography practiced by the late renowned cultural geographer at the University of California, Los Angeles, Denis Cosgrove. This subfield of human geography examines how the interaction of people with material artifacts in the spaces they inhabit shapes both their perception of place and their active construction of physical landmarks. The new cultural geography observes that these processes are political and contested and that the word ‘culture’ is itself often under contestation. Wilford’s book examines how Saddleback Church in Orange County, California, takes the spatial fragmentation of postsuburbia (a hyper-fragmented metropolis) and recasts it as what Pastor Rick Warren calls ‘purpose-driven.’
The angle that I take in my book review focuses on how successful these books are in capturing the range of evangelical theologies being grounded in America. Accordingly, I have questions for each author about how the version(s) of evangelicalism that they explore all have counter-examples that embrace different takes on theology and place. I recognize and commend the books as good introductions to a multi-faceted theological phenomenon that has long gone neglected in human geography, but I am insistent that these are just ‘starting points’ for further research that needs to capture the range of evangelicalisms being grounded in the United States.
I also note that this is the first of three unique and original book reviews that I have written on Wilford’s Sacred Subdivisions. I have worked carefully with the editors of the AAG Review of Books, as well as forthcoming reviews in Religious Studies Review and the Social and Cultural Geography review forum on Wilford’s book to guard against self-plagiarism. The result is that I have written three reviews that open up and critique three different aspects of Sacred Subdivisions. That it is possible to write three unique book reviews of Wilford’s account of Saddleback Church speaks volumes about what a multi-dimensional text it is, and though I provide critical comments on the book in each of the reviews, Wilford is to be commended for writing such a rich ethnography.
Finally, that this week’s news has been dominated in part by the interaction among Rick Warren, Asian American evangelicals, and evangelicals in Hong Kong is a matter of sheer fortuitous timing. This review, as well as the one forthcoming in Religious Studies Review, was authored in May, and the contribution to Social and Cultural Geography was submitted two weeks ago. The events of this week simply reinforce my argument in this review essay regarding the urgency for geographers to study the American evangelicalisms that have been introduced, but not fully unpacked, by these books.
UPDATE: the SCG review forum piece was substantially revised and submitted in November 2013 to better reflect the events surrounding the Asian American evangelical open letter. It should be published in 2014.
Geography of Religions and Belief Systems (GORABS) Specialty Group Call for Papers AAG 2014: Tampa
The AAG’s Geography of Religions and Belief Systems (GORABS) Specialty Group invites papers and session to be submitted for sponsorship for the AAG’s Annual Meeting in Tampa, FL in 2014.
GORABS promotes the use of religion as a geographical analytic. Historically, the group has focused on how religion impresses a human impact on the environment and vice versa. Complementing these environmental approaches, more recent work in geographies of religion have revealed that religion is a productive lens through which to understand and debate secularization processes, the intersection of religion in social identity formation, the role of religion in cultural processes of placemaking, and issues of religion in political geography. Geographers of religion are contributing to current conversations and challenges in race, gender, sexuality, age, migration studies, critical geopolitics, global development studies, political ecology, hauntological approaches, post-secularization, piety movements, evangelicalisms, and public religions. Religion has thus progressed beyond being an object of study or subject of inquiry in geography, but a way by which to practice human geography critically.
We are interested in papers and sessions that will push these emerging conversations further. Specific topics that we encourage incluude:
Gender, religion, and sexuality
Youth, childhood, and religion
Religion and migration
Critical geopolitics, critical development studies, and religion
Religion and post-humanist approaches
Debating approaches to religion and the environment: cultural geography and political ecology
Debating the post-secular
Geographies of evangelicalisms
Geographies of race and religion
Geographies of religion in Latin America
Geographies of ‘Asian’ religions
Papers and sessions can be submitted online through the AAG’s paper submission console. During the submission process, please contact the GORABS chair, Justin K.H. Tse, at firstname.lastname@example.org to request sponsorship for your session. To organize sessions, we also encourage you to contact GORABS with a call for papers before widely distributing a call so that GORABS sponsorship can be listed along with your distributed call for papers.
I am currently at a graduate student conference called Asia-Pacific Worlds in Motion V: Migration Beyond Borders at the University of British Columbia’s (UBC) St. John’s College. This is a conference co-organized by graduate students at UBC and the National University of Singapore started by my friend and colleague Mark Lawrence Santiago in 2008. I was a co-organizer of its third iteration (Mobile Identities) in 2010, also at St. John’s College, and I play a marginal alumnus role on this year’s committee, though I’ve been appointed the point person on site for the conference (although the credit for organizing really goes to largely to the co-chairs, Lachlan Barber and Kara Shin).
I presented in a panel this afternoon on Migrant Families and Youth, along with my fellow co-panelists from UBC’s Educational Studies program, Yao Xiao and Ee-Seul Yoon, as well as our discussant, education and family scholar Dr. Mona Gleason. Yao presented on ‘The Good, the Bad, and the Ugly: educational narratives of migrant families in urban China,’ and Ee-Seul spoke on ‘Border anxiety in migrant youths’ phenomenology of secondary school choice in Vancouver.’ My presentation was titled Re-working Family Values: ‘conservative’ and ‘progressive’ approaches to family and religion in Hong Kong. Here’s the abstract:
In its contemporary usage, the term ‘family values’ has come to evoke strong feelings, usually along the lines of sexuality. The term has usually been employed by religious groups, and those who dub themselves ‘pro-family values’ might argue that the term encompasses more than sexuality and should translate more broadly into public policies that encourage more healthy family psychology, thus discouraging gambling, drug abuse, and pornography while encouraging best parental practices. In this paper, I will explore a neglected dimension of ‘family values’ by examining Protestant and Catholic approaches to the ‘right of abode’ in Hong Kong. A key policy issue under contestation in Hong Kong is the rights of those entering Hong Kong to reside there, especially with regards to temporary foreign domestic workers and pregnant women from the People’s Republic of China entering Hong Kong to give birth. The Protestant and Catholic approaches to this migration issue are strikingly different. While evangelical Protestant leaders have concentrated on the sexual and psychological dimensions of family values, they view these migrations as undocumented, and thus illegal. However, a coalition of Catholics and progressive Protestants who are said to be more liberal on sexual issues approach the issue precisely as one of family values, for to deny the right of abode would divide families. I draw on 43 key informant interviews with both Protestant and Catholic leaders, in Hong Kong, 5 focus groups with Protestant Christians, and documentary evidence to triangulate the oral data. This paper thus introduces the term ‘family values’ into a discussion of transnational families and migration policy and argues that ideologies of family must be more carefully examined in Asia-Pacific migration studies, as they have direct relevance to migration policy.
As a panel, we are very grateful to Mona for responding about the ways each of our papers explored how families constitute the nation-state by making the personal political, with the state and families themselves constructing all sorts of borders to conceptualize the family.
We also had a fantastic keynote talk this morning from my friend and co-author Dr. Johanna Waters on ‘Education Beyond Borders? some implications of contemporary educational migrations,’ in which she examined the stories of failure emerging from international education as well as its domestication through extension campuses in post-colonial sites. Tomorrow morning, Dr. Eric Thompson will speak on ‘Singapore perspectives on migration research: a review.‘
This conference is always an excellent space for conversation because of the interdisciplinarity of the participants, and what I have experienced so far has been very productive. I’m very excited about the next two days.
I’m happy to announce that I’ve been elected to be Chair of the Geography of Religion and Belief Systems (GORABS) Specialty Group at the Association of American Geographers (AAG). This follows two years of being the GORABS secretary. David Butler (University College Cork) is now immediate past chair, Garrett Smith (Kennesaw State University) is now secretary, and David Rutherford (University of Mississippi) has kindly agreed to stay as treasurer.
I see the job of the GORABS Chair as to promote religion as an analytic in human geography by liaising with the academic geography community through the Association of American Geographers. This means that at a practical level, my job is to represent our specialty group to the AAG organizers, to make sure religion sessions and papers at the AAG get sponsored, to recruit an Annual Lecturer for the next two years, and to raise awareness about developments in religion, secularization, and belief systems in the discipline. I’ll be working with a very well-constituted board that is committed to advancing geographies of religion as a growing field in both human geography and religious studies. If you are working in geographies of religion and want to present a paper or organize a session at the AAG in 2014 and 2015, please contact me with any ideas you might have so that we can get those sessions sponsored.
At a theoretical level, my job, as is the job of the board, is to demonstrate to the geography community that geographies of religion are broader than what has conventionally counted as the scholarship in a small subfield of cultural geography. Religion isn’t just an object to be mapped, nor is it a subject to be studied. It is an analytic that seeks to unpack the uneven geographies of secularization processes, the grounded theologies that undergird both conventionally ‘religious’ and ‘secular’ practices, the experiences of lived religions (including what’s becoming known as a ‘hauntological’ approach), and the way that ‘belief systems’ aren’t fully worked out worldviews but geographical imaginations that undergird political, economic, social, and cultural processes in the world. Just as race, class, gender, and sexuality are analytics in human geography, religion as an analytic can lead to theoretical innovations and open doors to new empirical work in geography. These in turn are critical geographies, challenging modern modalities of space not only with the existence of religious phenomena, but by forcing geographers to reckon with the circulation of uncritical secular theoretical postulations even in our own discipline. Studies in geographies of religion are thus central to the continuous re-imagination of what it means to do geography as academic practitioners.
I am optimistic about the next two years, and I am excited, as our field has been growing by leaps and bounds in the last few years. I expect nothing less in the next few as well. If you want to keep track of these developments, please like us on Facebook and add yourself to the JISCMail listserv.