Association of Critical Heritage Studies – what does heritage change?: Montreal 2016

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.

The conference at which I am representing our team is called the Association of Critical Heritage Studies (ACHS); their theme for this year’s 2016 (from June 3 to 8) meeting in Montréal is ‘what does heritage change?’ David was contacted by Luc Noppen, one of the organizers for this conference who put together a very interesting session titled ‘Heritage and the New Fate of Sacred Places/La patrimoine et le destin des leux sacrés.‘ Luc said that he had heard about our project from various places; we have indeed been presenting snippets of it at various conferences, such as the American Association of Geographers in 2011 and 2012 as well as Metropolis Canada at a policy symposium and their national conference. I was also once on the radio about it. Luc offered to fly one of our team over to Montreal, and after some discussion, the more junior member of the team (me!) got to go.

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…

As I peruse the program, I’m finding that there are a good many sessions on religion at this conference. There is a session on Saturday, for example, on ‘Religion as Heritage – Heritage as Religion?‘ On Monday, there will be an all-day session at the historic church of Saint-Michel de Vaudreuil titled ‘Beyond Re-uses: The Future of Church Monuments in a Secular Society/Au-delà de la conversion: l’avenir des églises monumentales dans une société sécularisée.’ On Tuesday morning just before the session in which I am presenting, there is yet another round on religion as heritage at Concordia University. I’ll try to be at most of these sessions and will be definitely be brushing up on my high-school French when the Francophone presentations happen. Maybe I’ll try to sneak into my schedule a few Asia-Pacific sessions too, especially Lachlan’s paper.

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.

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MONTREAL MATERIALIST MADNESS!!

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.

Our Whole Society: Vancouver, BC (March 2015)

From March 22-24, 2015, I attended a conference organized by academics, policymakers, think-tankers, and religious leaders called Our Whole Society: Bridging the Religious-Secular Divide. Highlights of the conference included addresses by Andrew Bennett (Canada’s Religious Freedom Ambassador) and Doug White (Centre for Pre-Confederation Treaties and Reconciliation, Vancouver Island University), among others. It was also good to see my colleague Paul Bramadat (University of Victoria) give such incisive comments throughout the conference. I was also pleased to see my Roman Catholic friends represented so ably by the deep Vatican II-inspired comments of Shawn Flynn (St Mark’s College).

I participated in a panel called Doing interfaith in a secular age alongside Gianni Castiglione (President, University of Toronto Secular Alliance) moderated by the Very Revd Peter Elliott (Dean, Christ Church Cathedral, Vancouver). The story of how I was invited dates back to January 2015, when the key conference organizer, University of Toronto PhD student-extraordinaire Helen Mo, contacted me to offer my thoughts on identity and religion in Vancouver. As we got closer to the date, I discovered that she had put me on the ‘Charles Taylor panel’ with an interfaith twist. My comments therefore revolved around Charles Taylor’s A Secular Age with examples of interfaith cooperation in Vancouver, BC, especially the interreligious social justice alliance from 2007-8, Faith Communities Called to Solidarity with the Poor. This panel offered many opportunities to interact with the audience, who participated quite vigorously. I was also glad to meet Dean Elliott, a person who has been so influential in the Anglican Church of Canada (and in the Anglican Communion writ large) and who above all is a real pastor and therefore a real person.

I wrote up my reflections on the conference at the Bulletin for the Study of Religion‘s blog. Read it here. As the reflection will show, I valued my time at this conference, although I had my disagreements with a great many of the speakers. But most of all, I’m glad for the friendships that developed from this conference, especially with Helen Mo, in whose very able hands this conference generated some very productive thoughts.

Religion and Society: a policy symposium on immigration, multiculturalism, and social change in Canada (Metropolis BC and Embrace BC)

On Wednesday, 2 February 2011, I had the pleasure of being the lead presenter on work done in collaboration among Dr. Claire Dwyer (University College London, Geography), Dr. David Ley (UBC Geography), and myself on Richmond’s No. 5 Road, otherwise known as the “Highway to Heaven” for its over-20 religious institutions on three big blocks of converted Agricultural Land Reserve (ALR).

The talk we chose to give was entitled: Talking infrastructure: another topic for interfaith dialogue on Richmond’s “Highway to Heaven.” I was the lead presenter.

Our main point was that because the “Highway to Heaven” lay on mostly newly-converted ALR, its lack of infrastructure often forced religious institutions to cooperate to get things built, often only as one-off projects.  We discussed three key issues.  The first was that while No. 5 Road has been portrayed as a miracle of interfaith cooperation (mostly in the sharing of parking lots), our research shows that there have been potentials for conflict, particularly within ethnic groups, although these clashes have also tended to be minor.  The second was a demonstration through the case of sewage lines that interfaith collaboration were often one-off projects and that failures and successes were usually not the product of theological or cosmological conflicts.  The third was that policy from the City of Richmond often had the unintended side effects of frustrating some religious practices, such as in the proposed Blundell Interchange onto Highway 99 or the requirement to farm the back third of the lots for tax exemption.

We got great feedback on this project.  People from the City of Richmond who were present were very receptive to our comments and are beginning to discuss with us more possibilities for collaboration to minimize those unintended policy side effects.  We have also begun to learn much more about the ALR as a result and are finding that rural and urban spaces really do matter for geographies of religion.  We also met many members of the Richmond community, including representatives from two interfaith organizations (one English-speaking, another Chinese), who encouraged us to do more thinking along the lines of theological reflection and interaction with the City as good neighbours.  We were very pleased with the turnout for the event and grateful for all the suggestions for our project, which is still a work in progress.

The PowerPoint should be available from Metropolis BC at some point, and I will keep you posted on when.

Other interesting talks of the day included talks by the co-organizers of the symposium, Paul Bramadat (University of Victoria, Centre for Studies in Religion and Society) and Meharoona Ghani (Embrace BC) on the necessity of a policy discussion of religion in a world where faith and politics are increasingly important, especially in British Columbia.  In our panel on Space, Place and the Sacred: Managing Religious Diversity in a Multicultural Society (chaired by Paul Bramadat), there were two colleagues whose work focused on the Greater Toronto Area as comparative sites for British Columbia: Heidi Hoernig (McGill University, Office of Research Services) and Sandeep Agrawal (Ryerson University, School of Urban and Regional Planning).  Another panel on projects from Embrace BC’s Interfaith Bridging Projects featured talks from Clare Whelan-Sadike (Embrace BC), Tahzeem Kassam (DIVERSECity, Surrey), Bruce Curtis (Community Justice Centre, Comox Valley), and Julie Papaioannou (CIC BC/Yukon).  The day was capped by an open discussion on post-secularism led by Paul Bramadat and Julie Drolet (Thompson Rivers University, Social Work), where much of the discussion focused on the need for education for religious literacy at all levels of schooling to address a multicultural, multi-religious society that is increasingly not following the patterns of secularization once prescribed for it in the 1960s and 1970s.

We are looking forward to a larger conversation that will happen at the Metropolis Canada conference to be held in March 2011.  Claire Dwyer and I are co-organizing a session on religion and migration, and our panel will include people from Embrace BC, the City of Richmond, and Richmond’s Interfaith Advisory Committee.