Liberalism, the First Amendment and Religious Studies: a review of Stanley Fish's The Trouble With Principle

In The Trouble with Principle Stanley Fish argues that (1) there are no neutral principles; (2) that liberalism is intolerant, anti-religious and amoral; (3) that only politics, ideology and rhetoric ‘exist’ and that in politics and rhetoric, as in war, ‘anything goes’; (4) that the principles embodied in the First Amendment stand in the way of political responsibility; and (5) that religion, the primary victim of liberalism, should reassert itself in the public sphere and in academe by putting on the full armour of rhetoric and politics. Although in his book Fish distinguishes between professional experts and true believers, he recently has given up this distinction and instead advocates the creation of departments of religious studies staffed by ‘true believers’. Disagreeing with all of these positions, the reviewer argues that Fish's antifoundational attack on liberalism and advocacy of a neo-foundational fideism bespeak a singular lack of political wisdom.     

Monkey kings make havoc: iconoclasm and murder in the Chinese cultural revolution

This article explores the interplay between destruction of material icons and people during China's Great Proletarian Cultural Revolution (1966-1976), when authority figures—teachers, landlords, monks and nuns, bosses, intellectuals, doctors, Party leaders—were ‘struggled against’ by gangs of teenage revolutionaries called Red Guards. There is striking continuity in the rhetoric and the symbolic practices of the Red Guards as they destroyed statues and to a lesser extent, signs, buildings, and books, and as they killed people. Through techniques of demonisation—the affixing of negative iconic values—the rhetoric of destruction moved all too easily from image to body and from body to image. Yet just as iconoclasm is not always the utter annihilation of an iconic object but, more crucially, an attack on its iconicity, the violence against living people which tends to accompany iconoclastic movements often seems to be about stripping away the external signs of identity and then redefining the boundaries between categories of bodies. After a brief survey of four phases of Communist iconoclasm in China, I explore a number of aspects of Chinese iconoclasm which blur the distinctions between icons and bodies, related to conceptions of icons as living, the production of iconic bodies, and the ‘iconoclasm of the habitus.’ These themes are explored in commentary on two products of Cultural Revolution iconoclasm: Born Red, a memoir by Gao Yuan, and Qiao Dianyun's short story ‘The Blank Stele.’     

Dreams of passage:: An object-relational perspective on a case of a Hindu death ritual

By examining the case of a death ritual in a Surinam-Hindu community in the Netherlands, the authors want to demonstrate the usefulness of object-relations theory in the study of religion. Because it focuses on the dynamic interaction between individual and culture, this psychological theory embraces a truly cultural-psychological approach. D.W. Winnicott's idea of ‘transitional phenomena’ is central in this respect. Cultural activities, such as participating in rituals and myths, are said to have a transitional function, when they sustain identity formation and coping with crises. Based on Arnold van Gennep's famous term ‘rites of passage’ as well as on the psychoanalyst Geza Róheim's insights into rites and myths of passage, the new term rêve de passage (dream of passage) is coined. Dreams may also have a transitional function in situations of crisis and change. As an example, we discuss the dream of one of the mourners in the case discussed. By using cultural meanings from her social and religious context—in particular, the notion of the mahapatra—the dream helps the mourner to cope with a difficult situation and to make the transition back to ordinary life. The article concludes that the concept of rêve de passage, as developed within the object-relational framework, is a promising tool for dream research in both religious studies and anthropology.     

Posttraumatic stress disorder following the September 11, 2001, terrorist attacks: a review of the literature among highly exposed populations

The September 11, 2001 (9/11), terrorist attacks were unprecedented in their magnitude and aftermath. In the wake of the attacks, researchers reported a wide range of mental and physical health outcomes, with posttraumatic stress disorder (PTSD) the one most commonly studied. In this review, we aim to assess the evidence about PTSD among highly exposed populations in the first 10 years after the 9/11 attacks. We performed a systematic review. Eligible studies included original reports based on the full Diagnostic and Statistical Manual of Mental Disorders (4th ed., rev.; American Psychiatric Association, 2000) criteria of PTSD among highly exposed populations such as those living or working within close proximity to the World Trade Center (WTC) and the Pentagon in New York City and Washington, DC, respectively, and first responders, including rescue, cleaning, and recovery workers. The large body of research conducted after the 9/11 attacks in the past decade suggests that the burden of PTSD among persons with high exposure to 9/11 was substantial. PTSD that was 9/11-related was associated with a wide range of correlates, including sociodemographic and background factors, event exposure characteristics, loss of life of significant others, and social support factors. Few studies used longitudinal study design or clinical assessments, and no studies reported findings beyond six years post-9/11, thus hindering documentation of the long-term course of confirmed PTSD. Future directions for research are discussed.     

Thinking the ‘question’ of religion: The aporia of Buddhism and its democratic heritage in Sri Lanka

(If an abstract can ever be ‘abstract’?) Buddhism (and, more generally, religion) has never been thought as a question - that is, as a question inseparable from the question of the political. The academic study of Buddhism continues to be dominated by an empiricist, humanist, and even humanitarian project, shackled by modes of knowledge production, within the garrisons of colonialist area studies. No textualizing, anthropologizing, historicizing approach - however, critical it may be - can avoid the trap of humanism. To think the question of religion, one must begin to think it and its heritage as an aporia, an irreducible contradiction. In reading Qadri Ismail's Abiding by Sri Lanka, I argue that reflecting on the aporia of religion - whose legacy is not a ‘problem’ to be solved, inherited, or abandoned - might well enable us to imagine a notion of the political hitherto unheard of.     

‘At home in the uncanny’: Freud's account of das Unheimliche in the context of his theory of religious belief

This paper serves as an exploration of Freud's comment that one of the functions of religious belief is to make humanity feel ‘at home in the uncanny’ (heimisch im Unheimlichen). The first section examines the context of Freud's comment within The Future of an Illusion. Attention is then shifted to Freud's essay on ‘The “Uncanny”’, and to his conclusion that the ‘uncanny’ is the name for everything that ought to have remained secret and hidden but has come to light. A number of interpretations of the ‘at home’ remark are discussed, and it is suggested that religion might fruitfully be viewed as an attempt to come to terms with humanity's ‘transcendental homelessness’.     

Mission Impossible and Wittgenstein's Standard Metre

In this paper, I argue that context sensitivity is crucial for a proper exegesis of Wittgenstein's remark that one can say of the standard metre rod neither that it is one metre long nor that it is not one metre long. I discuss cases in which we can meaningfully assert that the rod in question is one metre long and explain why these cases do not conflict with Wittgenstein's insight. I analyse Pollock's recent defence of Wittgenstein's remark, as well as Kripke's objections to it, and show that, while their commentaries are helpful, blindness to context renders them unsatisfactory.     

The paradox of healing pain

Pain may be seen as a problem to be healed or as a means for healing. The secular biomedical view of pain is that it is to be avoided and alleviated; its only meaning is as a symptom of underlying disease. In contrast, there have been throughout history other views of suffering—as redemptive or as transformative, for example. This paper considers the disparity between these perspectives, examining the role of the emotions and the underlying neurobiological processes though which pain and suffering come to be experienced as meaningful, then analyzes interview material exploring how religion and religious beliefs help people cope with suffering or with pain. The experience of pain is subjective, enculturated experience; the meaning that pain or suffering holds within a given cultural context affects the experience of pain and suffering. In a context where pain and suffering are understood to be valuable, those experiences can be used for spiritual transformation and integrated within a meaningful identity. In contrast, in a context where pain and suffering are not understood to have value, that attitude can create more suffering, even in conditions meant to alleviate suffering, such as in biomedical situations.     

Adult attachment, perceived stress, and PTSD among civilians exposed to ongoing terrorist attacks in Southern Israel

This study examined the relationships among exposure to terrorism, individual differences in adult attachment dimensions, perceived stress, and posttraumatic stress disorder (PTSD). A representative sample of 254 adults who had experienced more than 7 years of ongoing exposure (OGE) to rocket and mortar fire in southern Israel was compared to 308 individuals with no exposure (NE) to terrorism. OGE individuals reported significantly elevated levels of insecure attachment, perceived stress, and PTSD-symptoms as compared to the NE individuals. The associations between perceived stress and PTSD-symptoms were significantly stronger in the OGE group, compared to the NE group. For OGE individuals, the elevated level of perceived stress mediated the association between Attachment Anxiety and PTSD-symptoms. Theoretical and clinical implications of the findings are discussed.     

Defining ‘Modern’ Malay womanhood and the coexistent messages of the veil

The gender constructions and performances of Malay women are often perceived by outside researchers as ‘shrouded under a veil’ of increasing Islamic conservatism. Urban Malay women, however, argue that women actively engage in the construction and performance of gender identities. Based on research conducted in Kuala Lumpur, Malaysia, during 2001 and 2003, this article argues that women advantageously alter, transform and utilise the constructs placed upon them by Islam, by ethnic identification and by conceptions of ‘modernity’. Often one image of ‘womanhood’ is presented and in public - an image that is socially accepted, honoured and respected - while less publicly alternative forms of ‘womanhood’ articulate individual goals and aims. Using an agent-oriented perspective, this article further includes an analysis of women's individual renegotiations of larger cultural constructs and the ways in which the tudong, or headscarf, has become a symbol by which individual women express their understanding of social position and personal freedoms in an industrialised Islamic context.