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.

Visiting Assistant Professor, Asian American Studies Program, Northwestern University

I am pleased to formally announce on this blog that I have accepted a position at Northwestern University in Evanston, IL as Visiting Assistant Professor in the Asian American Studies Program. I will start there in September, teaching five courses over the year on a quarter system; my contract there is for two years.

I am very excited about this new program at Northwestern because its story mirrors many similar themes in the history of Asian American studies as a discipline. Like many other ethnic studies departments, Asian American studies at Northwestern began with a student strike – including a hunger strike – contesting the university’s commitment to a colorblind liberalism with a radical call to serve communities of color. By 1999, a program was put together, and just last year in 2015, it began offering an undergraduate major in Asian American studies.

My introduction to Asian American studies as a discipline can also be traced back to the influence of one of this program’s core faculty, Carolyn Chen, who is now at the University of California, Berkeley. I met Carolyn through the Asian Pacific Islander and Religion Research Initiative (APARRI) conference that was held at Claremont School of Theology in 2009; it was she who encouraged me to gain broader exposure to Asian American studies by attending the Association of Asian American Studies’ (AAAS) annual meetings. Because of this, I am thankful to have had a brilliant visit to Evanston during the 2015 AAAS meeting when we stayed one block away from Northwestern at the Hilton Orrington, during which I discovered that Evanston is home to all of the familiar Asian American cuisines that have been part of my diet on the West Coast.

I suspect that it is also because of Carolyn that Northwestern’s conception of Asian American studies – far from being antagonistic to religion (as it is in other parts of the discipline, particularly those that take to a very particular bent of materialist analysis) – understands that religion and even conservative ideologies circulate through Asian American communities as much as secularities, liberal democratic philosophies, and radicalisms. Indeed, Carolyn pioneered the course at Northwestern on Asian American religion, a class that I will also teach, with the encouragement of my new colleagues, who have been very kind to me as I make this transition to their academic home.

For me, Asian American studies is fundamentally about the study of the ideologies that constitute Asian America regardless of whether I subscribe to them or not; as I understand it, this is what it means to be committed to the community as an activist scholar committed to racial justice. As the Brazilian educator Paulo Freire once said of community education: ‘A real humanist can be identified more by his trust in the people, which engages him in their struggle, than by a thousand actions in their favor without that trust.’ As one of my new colleagues, historian Ji-Yeon Yuh, reminded me in one of our earlier conversations, Freire’s Pedagogy of the Oppressed was banned during the 1970s dictatorship in the Republic of Korea, which means that it was photocopied and secretly circulated and therefore seriously treasured as a text of liberation during the minjung movement, a theological activism that has come also to influence Asian American theological politics. Put this way, I do not really understand how it is intellectually plausible to sunder materialist and theological analyses in Asian America, and my new colleagues seem quite open to me thinking this way.

I am thus very excited about my upcoming appointment at Northwestern. As I see the course list that I discussed with my colleague Shalini Shankar and with which I’ll be working closely with Ji-Yeon over the next year, it is reflective of what I understand to be the modus operandi of Northwestern’s Asian American Studies Program. In the Fall Quarter, I’ll be teaching a course on Comparative Minority Conservatisms, examining the way that conservative ideologies have circulated through communities of color, especially in light of the 2016 federal elections in the United States. In the Winter Quarter, I’ll be teaching Asian American history (a survey course that introduces themes in Asian American studies) and Chinese American Experience (a course that looks at themes in Chinese American studies, which is the focus of my research in Asian American studies). In the Spring Quarter, I’ll teach Asian American religion (which was Carolyn’s course, although I think I will give it my own spin as well) and Asian American social movements (which will give students a sense of the rich tradition of Asian American radicalism). This course list should show my commitment to teaching through a variety of ideologies circulating through Asian American communities, what those ideologies may have to do with religion and secularity in Asian America, and how understanding these ideologies helps with the cause of racial justice.

I’m very excited about going to Northwestern, and I hope to be blogging from there as well, so I will keep you posted about how things unfold there with both my teaching and how my research on occupy movements and theology in Asia and Asian America my research on occupy movements and theology in Asia and Asian America unfolds.

Bulletin for the Study of Religion: guest lecturing in geographies of religion: interviewing my colleagues’ students, focusing on tangents

I am very thankful to Philip Tite at the Bulletin for the Study of Religion for inviting me to revise and publish two previous posts on this professional blog as part of a Tips for Teaching series in his journal. My article focuses on my experiences guest-lecturing on geographies of religion in both his class and in Steven Hu’s at the University of California, Santa Barbara.

Here’s the abstract:

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!

International Conference on Paulo Freire 2016: Mechanizing Conscientization in Hong Kong’s Occupy Central with Love and Peace: failures of pedagogy, theology, and solidarity in contemporary social movements

I’m at a conference at the University of British Columbia (UBC) at Vancouver organized by my friend and colleague Sam Rocha (UBC). Titled the ‘International Conference on Paulo Freire,’ it has a stellar lineup of philosophers of education and other people who think about pedagogy. I usually treat these as my super-enhanced teaching workshops as I sit and learn from people who think about teaching all day in a way that is philosophically smart. The keynotes are phenomenal – Eduardo Mendieta (Penn State), Deborah Britzman (York), and Eduardo Duarte (Hofstra) – with an undercurrent of theologies of liberation carrying through all the talks and paper sessions.


I’m happy to also be presenting this afternoon. My paper is titled: ‘Mechanizing Conscientization in Hong Kong’s Occupy Central with Love and Peace: failures of pedagogy, theology, and solidarity in contemporary social movements.’ Here’s the abstract:

Critics of Anglophone critical pedagogy have suggested that North American readings of the word conscientizaçao in Freire’s Pedagogy of the Oppressed tend to reduce the building of a liberating consciousness to a liberal ‘mechanization of Freire’s revolutionary pedagogical proposals’ (Macedo 2000: 24). These critiques also apply to activists attempting to use technical educative approaches for conscientization, mistakenly framing the use of religious overtones in such mechanized pedagogies as liberation theology while foregoing a ‘communion with the people’ that ‘is really human, empathetic, loving, communicative, and humble, in order to be liberating’ (Freire 2000: 171). However, these liberal misreadings of Freire may also be fostering the contemporary phenomenon of ‘occupy’ movements, said to be primal eruptions of a collective consciousness while also failing to actually overturn oppression before their dissipation. My case study is Hong Kong’s Occupy Central with Love and Peace (OCLP), an initiative noted for its Christian leadership that attempted to ‘conscientize’ (as its founder Benny Tai put it) the Hong Kong public through a mechanistic model of civic dialogue and ultimately failed to deliver on its promises of civil disobedience. Instead of stifling activism, the disappointment of OCLP arguably generated the protest occupations in 2014 known as the ‘Umbrella Movement,’ said to be a primal (and theological) explosion of the Hong Kong populace’s discontent with oligarchic oppression, but which ultimately met its demise due to internal dissension. I argue that OCLP’s misappropriation of conscientization as a liberal mechanistic pedagogy generated an ‘occupy’ movement that externalized the primal unconscious of the oppressed without a cognate sense of solidarity derived from the communion for which Freire actually calls. Contemporary ‘occupy’ movements may thus manifest incomplete processes of conscientization due to mechanistic readings of Freire leading to activist expressions that may even be religious, but are not truly theological in the humanizing tradition of liberation theology. Closely re-receiving Freire’s call to communion may in turn yield pedagogies of the oppressed with more primal depths, perhaps generating the ontological revolutions that can truly negate the oppressions ineffectively protested by contemporary social movements.

I’m looking forward to learning a lot this weekend. I’m also going to attend many of the Spanish- and Portuguese-language sessions, even though I am in no way competent in any of those languages, in order to broaden my horizons. Many thanks, Sam, for letting me play along!