Annual Meeting 2024 Program Book

Displaced persons, refugees and migrants frequently endure sexualized violence on their journeys. Nationalist ideologies exploit women's vulnerability to fortify national identity, fuelling debates charged with racism and sexism amid a global rightward shift. Concerns arise over the treatment of LGBTIQ+ individuals fleeing persecution and the recognition of sexualized violence for asylum. Many discussions on flight and migration reveal a lack of understanding of gender-based violence complexities.

This analysis examines epistemological presuppositions, concepts and theories, Russia's war in Ukraine, flight and migration from Ukraine, sexualized violence in the Hamas-Israel conflict, and offers an outlook on agency and human flourishing in postmigrant societies. Questions of belonging, exclusion, and integration polarize societies. Postmigrant ideologies prompt a re-evaluation of norms, privileges, and migrants' rights. "Post" in post-migrant is not just temporal; it signifies a critical review of migration narratives.

In the context of migration, flight, and exile, various forms of epistemic, physical, and psychological violence emerge and are often expressed through images. Particularly, reproduced and circulated representations of (sexualized) violence in the media confront viewers with epistemological, ethical, and aesthetic challenges. This paper aims to examine selected theories at the intersection of Image Studies, Gender Studies, and Religious Studies to critically analyze the notion of the (in)representability of (sexualized) violence in images. Key questions addressed include the epistemic limits of what can be visually (re-)presented, the ethics of seeing, visual standardizations of (sexualized) violence, as well as the structural violence inherent in the ‘Western’, Christian, Eurocentric system of (re-)presentation and orders of images. The primary focus lies on theoretical approaches that facilitate the transcendence of the re-inscription of violence in the image, moving beyond the affective passivity of viewers perceiving media coverage on the themes of migration, flight, and exile.

In 2021, a new resident at Gampo Abbey Buddhist monastery discovered a spy camera in the men’s washroom. The monastery’s head monk recorded 382 videos, 69 of which included “footage of males in various states of dressing and undressing to shower or bathe” according to an agreed upon statement of facts archived in the case fles of Nova Scotia’s Provincial Court. This act of voyeurism resulted in two lawsuits: a criminal case in which the head monk received a sixty-day prison sentence, and an ongoing civil case against the Shambhala Canada Society and Gampo Abbey’s operators. In this paper, I provide context for the ongoing civil case, based on case fles and courtroom audio from the now concluded, criminal case. I demonstrate that the handling of the civil
lawsuit is set to become another example of the attempted silencing and punishing of survivors of sexual violence in Shambhala Buddhism.

This paper seeks to understand the practice of celibacy and femininity of transgendered (m-to-f) nuns in Northern Thailand. It will also examine their monastic role as a mother, nurturing not only sasana, but also disciples, devotees, as well as lay community. Buddhist renunciation provides limited space for non-male gendered persons. Those who are male transgendered to female (m-to-f), if they are interested to renounce the world, they must conform to the conventional binaries of either male or female monastic rules. Often these rules are not compatible with their trans-embodied identities. Such transgendered Buddhist renouncers are perceived negatively and face different forms of social refusal, including violence. Consequently, those trans-renouncers must find and establish an alternative context of practice and monastic rules (Vinaya) which are suitable to their gendered identity. Therefore, this paper, as an ethnographic study, highlights the lived dilemma of the individual renunciant and the monastic rules pertaining among a particular group of transgendered nuns in Northern Thailand. It argues that motherhood, although is seen as incompatible with renunciation, is a key element in an alternative third-way monasticism and in the construction of a meaningful alternative monastic renunciant lifestyle.

This paper presents the research results of a one-year ethnographic field study in a school class in Germany on the topic of negotiation processes of “religion” in the everyday school life of pupils. It will illustrate how non-Christian pupils experienced marginalization and exclusion and examine these situations in detail. To achieve this, religious education lessons, in particular, will be considered, focusing on the understandings of “religion” taught there and the exclusions it creates. After all, if “religion” was negotiated among the pupils, then a significant part of it either took place during these lessons or was initiated by topics taught there. However, while focusing on the manifestations and intersections of violence, this paper argues that these mechanisms can only be adequately understood if the agency of the pupils are also considered. They were often not passive in situations of discrimination but were able to actively shape and turn these situations.

Madrasas, educational institutions for Islamic knowledge, have become controversial in Bangladesh and globally due to religious sentiments and political complexities. Public interest in madrasas and Islamic scholars has surged since the 2000s, but oversimplified views often portray them as scapegoats for societal challenges. State-driven reform initiatives fail to recognize madrasas' unique developmental paths and their ties to society. This paper conducts a comparative review of madrasa education within community and state dynamics to offer a nuanced understanding. Examining Bangladesh's madrasa history from medieval to post-liberation eras reveals socio-political influences. It argues that Islamic education is entangled with modernity, secularism, and globalization amid political turmoil and global capitalism's dynamics.

This paper draws on the insights of scholars of the secular to interrogate the foundation upon which contemporary theories of nonviolence--and civil disobedience, more specifically--rest: what I call the "myth of religious nonviolence." In short, no such thing exists; just as “religion” cannot precipitate violence, it does not cause nonviolence. I contend that post-war attempts to link religion and nonviolence in the aftermath of Indian Independence and the American Freedom Movement betray a misunderstanding of both religion and nonviolence and, in turn, reveal more about the preoccupations of post-war political philosophy than either phenomena. Namely, they illustrate that religious nonviolence, understood as a primarily or essentially communicative (rather than coercive) approach to public life underpinned by the dissident’s “religious” commitments, was invented to buttress secular accounts of civil disobedience and constitutional democracy and integrate nonviolence into their nascent theories of democracy.

This paper proposes to look in a perhaps unexpected place for insight into the 2024 election: the Second Epistle to the Thessalonians, which introduces a strange apocalyptic narrative in which the katechōn or “restrainer” holds back the depredations of the “man of lawlessness.” Applying this framework to the two-party system in the US, this paper shows that each party casts itself in the role of katechōn and its opponent in the role of “man of lawlessness,” turning every election into an apocalyptic showdown in which the forces of evil may triumph once and for all. Drawing on Giorgio Agamben’s attempted secularization of Second Thessalonians’ apocalyptic myth in The Mystery of Evil, the paper argues that the very urgency of always staving off “the worst” is in fact the true force of chaos and destruction, actively preventing us from constructing a livable political and economic order.

The intersection of insecurity and exception applied in climate politics is examined through an engagement of Giorgio Agamben’s theory on the limit—more specifically, violence—of law in modern politics. Agamben maintains that the sovereign law, or more precisely the sovereign ban, is applied to disasters, catastrophes, and emergencies which are increasingly becoming ubiquitous conditions of modern life. This constant declaration of the state of exception reveals that the law is in force but without concrete significance. The essential problem with the normalization of the state of exception might be summarized as the sovereign power’s separation between law and life, while replacing it with indistinction between law and violence. This discussion seeks to understand the conceptual mechanisms and processes that enable familiar apocalyptic ideas such as risk and crisis that activate the state of exception, and consequently legitimize and authorize the unleashing of violence in full complicity with law.

This paper engages with the intractable fact that Islamic communities in the United States have become sites that express the force of counterinsurgent warfare. As the War on Terror persists, both abroad and domestically, it has developed its weapons and technologies by virtue of taking Islamic forms of life and their spaces as its experimental means. This has intimately reverberated across local Islamic communities in the US, who have felt the pressures of surveillance, capture, and racial violence most intimately inside mosques and within their souls. This paper depicts an experience of counterinsurgent warfare with particular attention to the practices of securitization that are wielded for and against Islamic communities who are deemed prone to domestic terrorism. Fundamentally, the aim of the paper is to conceptualize the mode of violence that is animated by securitization and the counterinsurgent force that perpetuates the use of security technologies within Islamic life.

This paper examines the burgeoning field of maroon ecologies: environmental thinking about and with those people who escaped from slavery and built alternative societies apart from the plantation regime. Rather than representing yet another back-to-the-land approach to ecology, marronage is a useful paradigm for resisting conceptions of freedom grounded in property. This paper first considers how Lockean understandings of the relationship between property and labor result in a conception of freedom as self-ownership—which also transform humanity’s relationship to the other-than-human world. The second section then considers how marronage’s relationship to land—especially the provision grounds and wild landscapes—interact to form an alternative sociality to that imposed by capitalism’s property regime. Finally, the paper considers the challenge of thinking marronage in the context of neoliberalism. How can maroon ecology—an imaginary shaped by the act of escape—help us in a moment in which neoliberal capitalism seems virtually omnipresent?

This paper explores the intersection of labor and the environment in the geography of the plantation and cooperative efforts that have sought to resist and transform it. Specifically, it considers the constructive role that liberative visions of Christ have played in people’s movements for land reform in El Salvador, especially in the late 20th century. These efforts are rooted in forms of solidarity between workers, faith communities, and the land. Further, I propose that the witness of these traditions can serve to cultivate deep solidarity with professional class communities in North America, as it provides systemic understanding of issues of migration and farm labor, and articulates alternative constructive visions of cooperatively working and dwelling with the land.

This proposal aims to explore the intersection of environmental activism, Dalit identity, and ecological philosophy through an analysis of Kallen Pokkudan's autobiography, "Kandalkaadukalkidayil Ente Jeevitham." Pokkudan, renowned as the 'mangrove man' of Kerala, offers a unique perspective on the reestablishment of mangrove forests and the challenges faced by the Dalit Pulaya community in Kerala's Kannur district. Through his narrative, Pokkudan not only recounts his life story but also reflects on the historical dehumanization of Dalits within India's caste system and the potential for societal transformation.

This study will employ new materialist theory, particularly object-oriented ontology (O-O-O), to analyze Pokkudan's ecological activism as a form of "arboreal activism" and "dark ecology." By emphasizing emplaced subjectivity and distributed agency, Pokkudan challenges caste-based discrimination and anthropocentric supremacies, advocating for a relational way of being rooted in deep solidarity and egalitarianism.

Keywords: Kallen Pokkudan, Dalit identity, mangrove forests, ecological activism, object-oriented ontology, casteism

Too often, religious engagements with economy and ecology have placed emphasis on individual morality, action, and agency at the level of consumption patterns or have suggested mere modifications within existing economic paradigms. Contributors to a new volume — Liberating People, Planet, and Religion: Intersections of Ecology, Economics, and Christianity, which will be published in July 2024 (Roman and Littlefield) — call into question the adequacy of this approach in light of the urgency of climate change which is always ever entwined with ongoing patterns of exploitation, oppression, and colonialism in current economic systems. The basic intuition driving this volume is that while Christianity has by and large become the handmaiden of exploitative capitalism and empire, it might also reclaim latent theologies and religious practices that call into question the fundamental valuation of labor without recognition or rest, of extractive exploitation, and a “winner take all” praxis. The volume's editors, Joerg Rieger and Terra Schwerin Rowe, will discuss the conceptual framework of the volume and some of the key insights it gathers.

That the core of our humanity can be enhanced and edited innately by biotechnological and scientific innovations presupposes that the human being is essentially a biological, scientific, and technological creation. The bio-techno-scientific mode of being human no doubt enlivens transhumanist ideologies and other enthusiast about the possibilities of these innovations, as we all are inundated by a host of current and future projected technological developments which have defined and continue to redefine what it means to be human in diverse ways. This excitement however is not shared by the African traditional understanding of virtue, morality and what it means to be human. This paper highlights the ontological and normative perspective to being human within African tradition and argues that bio-moral enhancement has little to nothing to offer the African worldview, despite the acclaims it has garnered in current milleu.

This paper examines the “superhumanist” legacy of Friedrich Nietzsche’s philosophy in contemporary reactionary movements, and shows that they promote a dark metaphysics that contains a hierarchized eschotology of exclusion and violence. The paper looks at two specific strains of this reactionary “superhumanism” – effective accelerationism, and “BAPism” – traces their legacies in Nietzsche’s thought, and argues that they owe their popular appeal in part to their superhuman ambitions, their "eschtaological" scope. In other words, I suggest that while these movements engender frightening political programs and messages, their appeal and power is ultimately grounded in their visions of superhumanity, and therefore speaks to an ontological dissatisfaction with merely “human” life. I conclude with thoughts about how to respond to these reactionary movements, and consider what competing visions of superhumanity might be able to contest them.

This paper is concerned with moral bio-enhancements (MBE) and parsing out what we might reasonably expect from such a technology—and where we might remain skeptical. To this end, I take up Jason Eberl’s argument regarding the role of prudence in moral enhancement, demonstrating how, from a distinctively Thomistic perspective, bio-enhancements may offer us a real possibility for moral improvement, including in ways Eberl himself discounts. Yet, despite these possibilities for moral enhancement, there remains constraints for what MBE can provide. By noting similarities between Eberl’s account and American philosopher Cora Diamond’s analysis of moral reasoning concerning race and slavery, I suggest that the limitations we encounter in MBE should temper our hopes for substantial moral progress. Diamond demonstrates to us that the ability to reason more rigorously concerning moral questions—to exercise our prudence—cannot guarantee even the most basic level of moral agreement necessary for a healthy society.

Using a Black and Asian women peer learning experience as a narrative frame, this creative presentation explores the possibilities and challenges of women of color making a pedagogical home in the margin(s). Through vignette-based reflections, this presentation celebrates and critiques various embodied and margin-formed practices that carry gifts of knowledge and wisdom that are often unacknowledged in the formal academic context but that shape and form who we are, how we know, and what we are becoming. These practices bear witness to the legacies of our forebearers and point us toward pedagogies of care and solidarity for women of color. Inspired by bell hooks' notion of the margin as a site of resistance, creativity, power, and inclusion, we aim to inspire participants to re-member, embody, and reflect on their pedagogical formation and how teaching from, in, and for the margins might (re)energize their practice of theological education.

This paper provides an ecofeminist analysis of immigrant experiences and the systems that are designed to keep migrants out of their destination countries. Drawing on the stories of migrating women, the paper suggests that the relationship between migrants and the land provides important insights about the inherent interdependence of human beings with one another and with the earth. This analysis is considered in conversation with developing consciousness about the connection between immigration and environmental destruction as well as the epistemological privilege of oppressed women regarding the impacts of global economic and political systems on the earth. The paper contributes to the study of immigration activism, especially as the movement for immigrant rights seeks solidarity with other social activist groups such as women’s rights organizations and networks seeking to address the negative impacts of environmental destruction.

Christian realist thought retains significant power and interest for interpreting global issues and institutions. However, Christian realism has not fully addressed how people on the move – or without a place to call home – relate to political institutions and structures. This field of thought is therefore missing a necessary lens of analysis through which to examine questions of Christian love and social justice in an age of migration. This presentation seeks to open a conversation that 1) incorporates Christian realist insights about human nature, social justice, and political institutions, and 2) recognizes that human migration and the phenomenon of placelessness can deeply change human relationships to those institutions. Our ways of conceiving and doing justice must take into account how “placeless” people relate to their political context. Political structures can, and sometimes must, adapt to the realities of human mobility, multiple belonging, and cases of placelessness in the contemporary global context.

This paper aims to establish the voice of diasporic communities as a theological method. It offers a transdisciplinary approach to theological explorations on our way of knowing and living. I will focus on the experience of diasporic Hongkongers; specifically, how hope is experienced and perceived by this group of people who continue their struggle for liberation after the 2019 pro-democracy protests. Their thoughts and feelings will provide new insights into the relationship between humanity and the divine and blurring the boundaries of place and placelessness. As the sacred reality arises amid desperation and uncertainty, the Mystery in which God meets the people where they are, should generate new stories of God’s salvific act in human history.

Worried about a rising rate of unhappy marriages, several Muslim authority figures have extensively discussed the need to protect marital unions. Beyond religious professionals, cultural producers are also leading conversations around marriage preservation in the American Muslim communities (Thonnart 2023). Understanding the leadership role of cultural producers in shaping religious communities (Jackson 2017), this paper considers the stakes of their socio-religious activism; and how various platforms and (art) forms are mobilized to (re-)imagine the culture of marriage today. One such cultural producer is Yasmin Elhady. Wearing many hats, the former matchmaker has become actively involved in the American Muslim community as a comic and relationship advisor. This paper examines the ethic of relationships and marriage that she articulates and cultivates through her public interventions. It shows how she actively engages members of the Muslim community about becoming “proactive protectors of our union.” (Elhady 2020).

How do new digital dating practices and technologies challenge, entrench, or reanimate religious norms and values, offering insights into the evolving relationship between faith, sexuality, and digital culture among black women? In this paper, I explore dating story videos of black women content creators on social media, focusing on their experiences navigating dating apps, dating interactions in physical and digital sites, and their resulting dating advice. This study stands out by integrating digital womanist ethics to understand the sexual racism and gendered harassment that black women encounter online. By examining popular videos under the hashtags #blackwomendating and #singleblackfemale, this study examines how black women express their sexual and gender identities in digital spaces. These videos bring to light the challenges of digital-sexual racism, interracial dating dynamics, opaque algorithms, and socio-religious pressures of “dating down”, accepting “struggle love”, and remaining “humble” while dating.

This paper examines the portrayal of religious influence in the creation and immigration process of the K-1 visa, as showcased in the popular reality TV show "90 Day Fiancé." Through an analysis of the show's depiction of couples navigating the complexities of intercultural relationships, the broader religious influences shaping American immigration policies and practices are examined. Drawing upon the experiences of couples featured on "90 Day Fiancé", I argue how religion serves as a significant factor in the K-1 visa process. The cultural contexts and dynamics between couples of different religious backgrounds as shown on "90 Day Fiancé", highlight the profound impact of religion on immigrant experiences in the United States. Furthermore, the portrayal of religion in media, particularly reality television, is considered.

Focusing on the testimonies and movements that emerged during the surge of anti-Asian racism and hate during the COVID-19 pandemic, this paper will explore the causes and manifestations of moral injury among Asian Americans in the United States, through the lens of gendered, ageist, and xenophobic violence against individuals and communities. Reflecting on Asian Americans’ processes of reclaiming moral virtues, taking collective action, and making meaning, we will identify lessons on social healing, noting the challenges and possibilities of restorative justice approaches in processing moral injury and building communal resilience.

This paper will examine the analysis of paramilitary perpetrators’ narratives concerning their involvement in mass crimes during the Colombian civil war, focusing on individuals who do not exhibit typical symptoms of moral injury like remorse or guilt. Through the theoretical frameworks of normalization of evil and decolonial theory, I will explore these narratives. Divided into three parts, the paper will first discuss Carlos Mauricio García Fernández's book, "No divulgar hasta que los implicados estén muertos," detailing the experiences of a former commander of the Autodefensas Unidas de Colombia - AUC, whose behavior diverges from traditional perceptions of moral injury. Subsequently, I will delve into the concept of normalization of evil, juxtaposed with decolonial theory, to elucidate how assimilation to oppressive structures enabled perpetrators' involvement in heinous acts. Finally, I will explore potential ethical frameworks that liberation theology can offer to address these narratives.

Neither of the two primary ethical traditions that address U.S. military force—pacifism and just war reasoning—frame their critiques in terms of violence, instead using the category of “war.” Drawing on Judith Butler’s work on nonviolence, I suggest that increased attention to the violence of war grounds a critical perspective that centers the human beings who suffer the harms and devastation wrought by war. Butler’s nonviolence is grounded in a commitment to the equal grievability of all human beings. The testimonies of servicemembers who have suffered moral injury after participating in war demonstrate how the embodied, relational experience of grief can generate a new, human-centered critical discourse on the violence of war.