- Queer mythology: the divine twins
- Rising Up Whole: Spirituality and the queer community
- Christ, The Gay Martyr: Doin' Time In Gay Man's Hell (Part Two)
- AbsolutGaY: Was Jesus gay? (nope, he was bisexual)
- RevThom: Sermon: "The Godly Erotic" (Delivered 2-11-07)
- Isaac Stolzfuts' Journal - an 87-year-old ex-Amish gay man
- White Crane - A Journal Of Gay Spirit, Wisdom & Culture
- Gay Spirituality & Culture
- A Prayer in the Dark by Nathan Foster - a reflection on darkness and receptivity from a gay Christian
Friday, March 30, 2007
New project: gay spirituality
Some interesting blogs on gay spirituality:
Friday, March 23, 2007
finding a compromise
My new article has now been posted on the Honouring the Ancient Dead website:
UPDATE 3-3-2008: The article has now been removed from the HAD website, so I have posted it at http://pagantheologies.pbwiki.com/Finding-a-compromise
UPDATE 29-5-2008: Ah, apologies to HAD, it turns out that they had merely moved the article, so it is available from their articles page.
Finding a Compromise – Keeping Places
in which I propose that keeping places would be a good compromise solution for the controversy over what to do with ancient human remains, so that archaeologists could still have access to them, but they would be in a sacred space, consecrated by Pagans. I also put forward some cheaper compromise options which might be a bit more realistic.UPDATE 3-3-2008: The article has now been removed from the HAD website, so I have posted it at http://pagantheologies.pbwiki.com/Finding-a-compromise
UPDATE 29-5-2008: Ah, apologies to HAD, it turns out that they had merely moved the article, so it is available from their articles page.
Thursday, March 22, 2007
my personal view
I personally think that the archaeological value of human remains is equally as important as their spiritual value, and I think the archaeological insights we can gain from them contribute to their spiritual value.
I think that the spiritual, artistic, and archaeological views of the remains should be given equal consideration. This implies to me that a compromise solution is the best one.
But in any consideration of the responsibilities we owe to the dead, perpetuating (or restoring) the memory of them is just as important to many people as respecting the integrity of their burial, and I think archaeology contributes massively to restoring the memory of the ancient dead.
I also think that there are other issues we should be worrying about right now, like climate change, the war in Iraq, nuclear proliferation, and so on.
I think that the spiritual, artistic, and archaeological views of the remains should be given equal consideration. This implies to me that a compromise solution is the best one.
But in any consideration of the responsibilities we owe to the dead, perpetuating (or restoring) the memory of them is just as important to many people as respecting the integrity of their burial, and I think archaeology contributes massively to restoring the memory of the ancient dead.
I also think that there are other issues we should be worrying about right now, like climate change, the war in Iraq, nuclear proliferation, and so on.
Monday, February 12, 2007
bloggers' responses
Some Pagan bloggers have responded to the request for reburial.
- Chas Clifton comments briefly on the issue, viewing it largely as a political stunt;
- and Jason Pitzl-Waters also comments on it and has a longer article on it.
- Dieneke's Anthropology blog was less than impressed;
- Remote Central favours a compromise;
- Cabinet of Wonders comments on the difficulty of establishing genetic or cultural continuity;
- Green Bamboo draws an analogy between demands for reburial and other unreasonable religious demands;
- I-confusion is not sure what to think, but is generally of the opinion that once you're dead, you're dead, and it would be quite interesting to be on display in a museum.
the storm breaks...
Interesting post at archaeology blog Cronaca about the British reburial issue, commenting on the recent Guardian article about it. At least the Guardian article also mentioned the more moderate response by Honouring the Ancient Dead to the issue, and quoted Emma Restall-Orr:
"It is not about claims for reburial or repatriation," said Emma Restall Orr, of Honouring the Ancient Dead, which recognises the value of some research. "We are talking to them to see what is possible rather than standing up with banners." Her group recognises that information from scientific work can be valuable, but she wants to see bones with the least potential for study returned.I think there is a case for reviewing human remains held by museums, and perhaps improving some displays. The archaeological value of these remains should be paramount, however, in any negotiations, because many Pagans are very interested in archaeology, in the stories of the ancient dead, and much of modern Pagan practice (especially reconstructionists) is informed by archaeological insights into the past - even if only indirectly in the form of raised awareness that our ancestors were not "primitive". Indeed, Davies' claim that "Any story that is reconstructed from that data will be an imagined past, which usually turns out to be a blueprint of the present imposed upon the past," is pretty rich coming from him, a past-master at imposing his own blueprint of the present on the past (see a 1998 article written by him for a sample).
Friday, January 26, 2007
conscience, what conscience?
I find it hard to believe that anyone could be so tender of their conscience that they're prepared to deny children the opportunity to be adopted because their religion disapproves of the potential adopters' sexuality. People that bigoted don't have a right to claim that they have a conscience.
I'm delighted to see that John Davies has declared himself against the Church of England's and Catholic church's position on the issue of same-sex couples adopting children, and so has Joe Gordon.
You can't impose your religion on others. Over at the Cynical-C blog, Chris reports on Muslim cab drivers trying to ban alcohol in their cabs, a similar attempt to impose religion on others. The Board of Deputies of British Jews has distanced itself from Christian protests on the issue, and was advocating a more moderate position on the gay adoption issue:
I'm delighted to see that John Davies has declared himself against the Church of England's and Catholic church's position on the issue of same-sex couples adopting children, and so has Joe Gordon.
You can't impose your religion on others. Over at the Cynical-C blog, Chris reports on Muslim cab drivers trying to ban alcohol in their cabs, a similar attempt to impose religion on others. The Board of Deputies of British Jews has distanced itself from Christian protests on the issue, and was advocating a more moderate position on the gay adoption issue:
"It must be possible for people to live their lives in the manner in which they choose as long as it does not impinge upon the rights of others," a spokesman for the Board of Deputies said Thursday.But I don't see how, in this case, such a compromise can be achieved - either none of the adoption services discriminate against same-sex couples, or there's hardly any point in adopting the law. Otherwise this leaves a loophole for religious groups to say that their conscience told them they had to harass gay people, burn down churches that aren't Christian enough, attack Pagan shops, or otherwise enact their bigoted opinions.
"We hope that to this effect the regulations will be framed in such a way that allows for both the effective combating of discrimination in the provision of goods and services whilst respecting freedom of conscience and conviction." -- European Jewish Press
Monday, January 22, 2007
conference papers online
The proceedings of the Respect for Ancient British Human Remains: Philosophy and Practice conference are now online.
Three papers are available at the moment, with more to follow (one hopes).
Three papers are available at the moment, with more to follow (one hopes).
"Persons, Things and Archaeology: Contrasting World-views of Minds, Bodies and Death" (PDF, 44Kb) - Piotr Bienkowski, University of Manchester
"Human Remains: The Acknowledgment of Sanctity" (PDF, 35Kb) - Emma Restall Orr, Honouring the Ancient Dead
"Bog Bodies: Representing the Dead" (PDF, 63Kb) - Melanie Giles, University of Manchester
Thursday, January 18, 2007
dialectics and the analysis of religion
I'm currently reading the anthology Gender, Religion and Diversity: Cross-Cultural Perspectives (eds Ursula King and Tina Beattie (2005, London & New York: Continuum, ISBN 0826488455) which has a chapter by Mary Keller pointing out that you can't have a gendered perspective independent of race (using Hegelian dialectics to support this). By extension, using Bourdieu's concept of cultural capital, I would say it was impossible to exclude class and sexuality from one's analysis.
Keller uses Rita Gross's concept of women both participating in and being excluded from certain religious practices to show that women's religious experience is complex and does not entirely equate with victim status. She then uses Franz Fanon's extension of Hegel's dialectics to show that white feminists are in a peculiarly privileged position.
Hegel (1807) argued that to become a person, one must experience oneself as a subject (thesis), then experience the other (antithesis) and only by the reciprocal recognition of the other as a subject in their own right could one move to the third stage, synthesis, and become a mature person. Hegel also said that if one perceived oneself as a master and others as slaves, then one could not move to the third stage, but must constantly bolster the sense of self by objectifying the other. Fanon showed that white people in the colonial context put themselves in the position of master and black people in the position of slave. The position was further complicated for white women by the fact that they were objectified by white men, but asserted their own (ambivalent) mistress-consciousness by objectifying black people. Thus a hierarchy was set up in which white men were at the top, white women next, then black men, then black women (each perceiving all others below them on the hierarchy as the other or slave). If we introduce class into this hierarchy, you then get upper-class white men at the top, followed by upper-class white women, middle-class white men, middle-class white women, etc etc etc. And if we introduce sexuality & religion into the mix, then clearly a white male heterosexual Christian (or possibly rationalist atheist these days) is going to be top of the heap.
Bourdieu's concept of cultural capital (not mentioned by Keller) shows that if you have the right discursive equipment (e.g. the ability to assert yourself in the face of people in positions of power), you will have more choices open to you in life than if you don't - so perhaps in the Hegel / Fanon analysis, the more you partake of the master consciousness, the better you will get on in this bizarrely hierarchical culture of ours. Of course Keller acknowledges (as do I) that "race" is a social construct, but nevertheless one that has very real effects.
If you doubt that this hierarchy still exists, you only have to look at the way in which academic discourse excludes anyone who doesn't speak the lingo or kow-tow to the notion that people who study religion must adopt the outsider position, or the way in which the colonialist and imperialist agenda and discourse is still being perpetrated on the Middle East. Or the marginalisation of Pagan discourse in just about all spheres.
In order to escape from the trap of this hierarchical view of the world, Keller suggests, we have to return to Hegel's original model of synthesis, whereby we recognise the other as a subject in their own right, not merely an object. Being objectified and/or demonised as a category should make us more aware of our own projections of otherness, but all too often we merely perpetuate the hierarchy. A great deal of feminist discourse merely turns the oppressor (identified as all men) into the other, and seeks to objectify and demonise men; whereas often women participate in the oppression of the other (Keller's concept of mistress-consciousness is peculiarly apt, given that 'mistress' can mean 'concubine' as well as 'the female equivalent of master'). She gives female missionaries as an example - both objectified by their male counterparts, and objectifying the colonised peoples they sought to convert. Another example is of course women's participation in the practice of female circumcision, or the racism of the white memsahibs in the British Raj, or white feminists preaching to Third World women about how they should act.
Keller uses Rita Gross's concept of women both participating in and being excluded from certain religious practices to show that women's religious experience is complex and does not entirely equate with victim status. She then uses Franz Fanon's extension of Hegel's dialectics to show that white feminists are in a peculiarly privileged position.
Hegel (1807) argued that to become a person, one must experience oneself as a subject (thesis), then experience the other (antithesis) and only by the reciprocal recognition of the other as a subject in their own right could one move to the third stage, synthesis, and become a mature person. Hegel also said that if one perceived oneself as a master and others as slaves, then one could not move to the third stage, but must constantly bolster the sense of self by objectifying the other. Fanon showed that white people in the colonial context put themselves in the position of master and black people in the position of slave. The position was further complicated for white women by the fact that they were objectified by white men, but asserted their own (ambivalent) mistress-consciousness by objectifying black people. Thus a hierarchy was set up in which white men were at the top, white women next, then black men, then black women (each perceiving all others below them on the hierarchy as the other or slave). If we introduce class into this hierarchy, you then get upper-class white men at the top, followed by upper-class white women, middle-class white men, middle-class white women, etc etc etc. And if we introduce sexuality & religion into the mix, then clearly a white male heterosexual Christian (or possibly rationalist atheist these days) is going to be top of the heap.
Bourdieu's concept of cultural capital (not mentioned by Keller) shows that if you have the right discursive equipment (e.g. the ability to assert yourself in the face of people in positions of power), you will have more choices open to you in life than if you don't - so perhaps in the Hegel / Fanon analysis, the more you partake of the master consciousness, the better you will get on in this bizarrely hierarchical culture of ours. Of course Keller acknowledges (as do I) that "race" is a social construct, but nevertheless one that has very real effects.
If you doubt that this hierarchy still exists, you only have to look at the way in which academic discourse excludes anyone who doesn't speak the lingo or kow-tow to the notion that people who study religion must adopt the outsider position, or the way in which the colonialist and imperialist agenda and discourse is still being perpetrated on the Middle East. Or the marginalisation of Pagan discourse in just about all spheres.
In order to escape from the trap of this hierarchical view of the world, Keller suggests, we have to return to Hegel's original model of synthesis, whereby we recognise the other as a subject in their own right, not merely an object. Being objectified and/or demonised as a category should make us more aware of our own projections of otherness, but all too often we merely perpetuate the hierarchy. A great deal of feminist discourse merely turns the oppressor (identified as all men) into the other, and seeks to objectify and demonise men; whereas often women participate in the oppression of the other (Keller's concept of mistress-consciousness is peculiarly apt, given that 'mistress' can mean 'concubine' as well as 'the female equivalent of master'). She gives female missionaries as an example - both objectified by their male counterparts, and objectifying the colonised peoples they sought to convert. Another example is of course women's participation in the practice of female circumcision, or the racism of the white memsahibs in the British Raj, or white feminists preaching to Third World women about how they should act.
Tuesday, December 26, 2006
interview 4
I did interview no 4 the other day. It was completely fascinating, with some unexpected extra bits. Again, the ideas expressed supported the range of ideas in the literature, but in an unexpected way. I think I asked a leading question at one point. Also, the interviewee clearly demonstrated a postmodern awareness of the relativity of truth claims, something which all the respondents have done, which is interesting in itself.
bibliography
| Bienkowski, Piotr (2006), 'Persons, Things and Archaeology: Contrasting World-views of Minds, Bodies and Death.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) - unpublished |
| Blain, Jenny and Wallis, Robert (2001), 'A British Reburial Issue? Statement by the “Sacred Sites, Contested Rites/Rights” Project.' “Sacred Sites, Contested Rites/Rights” Project [online] available from http://www.sacredsites.org.uk/reports/reburial.html [accessed 27.10.2006] |
| Blain, Jenny and Wallis, Robert (2004), 'No One Voice.' British Archaeology (78). [online] available from British Archaeology (http://www.britarch.ac.uk/ba/ba78/feat1.shtml) [accessed 27.10.2006] |
| Blain, Jenny and Wallis, Robert (2006), 'A Live Issue: Ancestors, Archaeologists and the “Reburial Issue” in Britain.' Association of Polytheist Traditions [online] available from http://www.manygods.org.uk/articles/essays/reburial.html [accessed 27.10.2006] |
| Blain, Jenny and Wallis, Robert (2006), 'The Sanctity of Burial: Pagan Views, Ancient and Modern.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) – unpublished |
| Blain, Jenny and Wallis, Robert (forthcoming, 2007), Sacred Sites – Contested Rites/Rights: Pagan Engagements with Archaeological Monuments. Eastbourne: Sussex Academic Press. |
| Brenneis, Don (2002), 'Some Cases for Culture.' Human Development 45 (4), pp. 264-269 [online] available from Ebscohost/Academic Search Elite (AN 11375837) [accessed 24.12.2006] |
| Brothwell, Don (2004), 'Bring out your dead: people, pots and politics.' Antiquity 78 (300), pp. 414-418 [online] available from Blackwell Synergy (http://www.blackwell-synergy.com/) [accessed 18.10.2006] |
| Burck, Charlotte (2005), 'Comparing qualitative research methodologies for systemic research: the use of grounded theory, discourse analysis and narrative analysis.' Journal of Family Therapy, 27 (3), pp. 237-262 [online] available from Ebscohost/Psychology and Behavioral Sciences Collection (AN 17909639) [accessed 26.12.2006] |
| Cantwell, Anne-Marie (2000), ' “Who Knows the Power of His Bones”: Reburial Redux'. Annals of the New York Academy of Sciences, 925 (1), pp. 79-119. [online] available from Blackwell Synergy (http://www.blackwell-synergy.com/) [accessed 18.10.2006] |
| Carroll, Quentin (2005), 'Bodies: Who wants to rebury old skeletons?' British Archaeology (82). [online] available from British Archaeology http://www.britarch.ac.uk/ba/ba82/feat1.shtml) [accessed 27.10.2006] |
| Chatters, James (2002), 'Last Word on Kennewick Man?' Archaeology, 55 (6) p. 17 [online] available from Ebscohost/Academic Search Elite (AN 7510937) [accessed 18.10.2006] |
| Davies, Paul (1998), 'Speaking for the ancestors: The reburial issue in Britain and Ireland. Personal thoughts concerning modern-day Druidic and Pagan theologies of burial, life after life and the conflicting practices of archaeologists.' Order of Bards, Ovates and Druids archive [online] available from http://www.druidry.org/obod/eisteddfod/entries/prose/reburial.html [accessed 27.10.2006] |
| De Baets, Antoon (2004), 'A Declaration of the Responsibilities of Present Generations towards Past Generations.' History and Theory, Theme Issue 43, pp. 130-164. [online] available from Blackwell Synergy (http://www.blackwell-synergy.com/) [accessed 18.10.2006] |
| Diaz-Bone, Rainer (2006), 'Kritische Diskursanalyse: zur Ausarbeitung einer problembezogenen Diskursanalyse im Anschluss an Foucault.' Forum Qualitative Sozialforschung, 7 (3), p. 1 [online] available from Ebscohost/SocINDEX (AN 21734748) [accessed 24.12.2006] |
| Domanska, Ewa (2005), 'Toward the Archaeontology of the dead body.' Rethinking History, 9 (4), pp. 389-413 [online] available from Ebscohost/Academic Search Elite (AN 18807076) [accessed 26.12.2006] |
| Doumas, Christos (1998), 'Excavation and rescue operations: what to preserve and why.' Museum International, 50 (2), pp. 6-9 [online] available from Blackwell Synergy (http://www.blackwell-synergy.com/) [accessed 18.10.2006] |
| Giles, Melanie (2006), 'Archaeology of Human Remains: Paradigm and Process.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) – unpublished |
| Goldstein, Lynne and Kintigh, Keith (1990), 'Ethics and the Reburial Controversy.' American Antiquity, 55 (3), pp. 585-591 [online] available from JSTOR (http://www.jstor.org) [accessed 18.10.2006] |
| Klesert, Anthony L. and Powell, Shirley (1993), 'A Perspective on Ethics and the Reburial Controversy.' American Antiquity, 58 (2), pp. 348-354 [online] available from JSTOR (http://www.jstor.org) [accessed 18.10.2006] |
| Kluger, Jeffrey and Cray, Dan (2006), 'Who Should Own the Bones?' Time, 167 (11), pp. 50-51 [online] available from Ebscohost/Business Source Premier (AN 19953808) [accessed 26.12.2006] |
| Lehtonen, Mikko (2000), The Cultural Analysis of Texts. London: Sage Publications. |
| Levitt, Sarah and Coats, Laura (2006), 'Museums and Human Remains: Duty of Care, Consultation, Consent.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) – unpublished |
| Parker-Pearson, Mike (2003), The Archaeology of Death and Burial. 2nd ed. Stroud: Sutton Publishing. |
| Randerson, James (2004), 'Guidelines for reburial of old Christian bones.' New Scientist 182 (2447) [online] available from Ebscohost/Academic Search Elite (AN 02624079) [accessed 18.10.2006] |
| Restall-Orr, Emma (2005), 'A Theology of Reburial.' Honouring the Ancient Dead [online] available from http://www.honour.org.uk/articles/reburial.html [accessed 27.10.2006] |
| Restall-Orr, Emma (2006), 'Cultural Attitudes Towards Sanctity of the Human Body.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) – unpublished |
| Restall-Orr, Emma and Bienkowski, Piotr (2006), 'Respectful Treatment and Reburial: A Practical Guide.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) – unpublished |
| Rountree, Kathryn (2006), 'Performing the Divine: Neo-Pagan Pilgrimages and Embodiment at Sacred Sites.' Body & Society, 12 (4), pp. 95-115 [online] available from Sage Publications (http://www.sagepublications.com) [accessed 5.11.2006] |
| Scarre, Chris and Scarre, Geoffrey, eds. (2006), The Ethics of Archaeology: Philosophical Perspectives on Archaeological Practice. Cambridge: Cambridge University Press. |
| Scarre, Geoffrey (2006), 'Archaeology and Respect for the Dead.' Journal of Applied Philosophy 20 (3), pp.237-249 [online] available from Blackwell Synergy (http://www.blackwell-synergy.com/) [accessed 18.10.2006] |
| Seibold, Carmel (2000), 'Qualitative research from a feminist perspective in the postmodern era: methodological, ethical and reflexive concerns.' Nursing Inquiry, 7 (3), pp. 147-155 [online] available from Ebscohost/Academic Search Elite (AN 5519166) [accessed 26.12.2006] |
| Slater, Elizabeth (2006), 'The Benefits of Scientific Study and Analysis of Ancient Human Remains.' Respect for Ancient British Human Remains: Philosophy and Practice. A conference organised by the Manchester Museum (University of Manchester) and Honouring the Ancient Dead, supported by the Museums Association (17.11.2006) – unpublished |
| Wallis, Robert (2000), 'Queer Shamans: Autoarchaeology and Neo-Shamanism.' World Archaeology, 32 (2), pp. 256-262. [online] available from JSTOR (http://www.jstor.org) [accessed 18.10.2006] |
Monday, December 04, 2006
interviews 2 and 3
I have now done interviews 2 and 3, which also went well and the respondents' ideas were richly nuanced and contained lots of different ideas and discourses, including some new ones not referenced in the first interview. All of the interviews taken together do actually reflect the range of positions and ideas to be found in the academic and other literature on this subject, though.
Saturday, November 25, 2006
interview 1
I've just done my first interview, and it went really well, except I think I asked a leading question at one point, though it's difficult when it's someone you know and they said something fabulous in the past that you want them to reiterate for the interview.
Anyway I think I identified about 7 different discourses in one interview, so it was very richly-nuanced.
Anyway I think I identified about 7 different discourses in one interview, so it was very richly-nuanced.
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