Cultural Studies

The cultural studies approach to understanding religion that forms the analytical and methodological foundation for the Religious Literacy Project assumes the basic elements of the study of religion outlined above and frames them within a postmodern worldview with the following specific characteristics.

First, the method is multi and inter-disciplinary and recognizes how political, economic, and cultural lenses are fundamentally entwined rather than discrete. For example, economic or political dimensions of human experience cannot be accurately understood without understanding the religious and other ideological influences that shape the cultural context out of which particular political or economic actions and motivations arise. This is the methodological framework related to the third tenet of religious studies above: that religions are embedded in culture and that “culture” is inclusive of political and economic influences.

Second, the method assumes that all knowledge claims are "situated" in that they arise out of particular social/historical contexts and therefore represent particular rather than universally applicable claims. This notion of "situatedness" is drawn from historian of science Donna Haraway's assertion that "situated knowledges" are more accurate than the "god-trick" of universal or objective claims that rest on the assumption that it is possible to "see everything from nowhere."[1] Contrary to popular opinion, the recognition that all knowledge claims are "situated" is not a manifestation of relativism whereby all interpretations are considered equally valid. Rather, "situated knowledges" offer the firmest ground upon which to make objective claims that are defined not by their detachment but rather by their specificity, transparency and capacity for accountability.

Regarding the study of religion, this understanding of "situatedness" offers a tool to recognize that religious claims are no different than other forms of interpretation in that they arise out of particular contexts that represent particular assumptions as opposed to absolute, universal and ahistorical truths. (For example, claims such as "Islam is a religion of peace" and "Islam promotes terrorism" are equally problematic and need to be recognized as particular theological assertions as opposed to ultimate Truths.)

Third, this notion of situatedness applies to the texts and materials being investigated, the scholarly interpreters of those materials, and all inquirers regardless of station. The method recognizes that all forms of inquiry are interpretations filtered through particular lenses. By acknowledging this fact, an essential dimension of the inquiry itself is to identify those differing lenses and make transparent that which would otherwise be hidden.

Fourth, the method calls for an analysis of power and powerlessness related to the subject at hand. Which perspectives are politically and socially prominent and why? Which are marginalized or silenced and why? Regarding religion, why are some theological interpretations more prominent than others in relationship to specific issues in particular social/historical contexts? For example, what are the factors that led to the Taliban's rise to power in Afghanistan and why did their interpretation of the role of women in Islam, for example, gain social legitimacy over other competing claims within the tradition itself?

In another vein, what are the converging factors that lend social credibility and influence to some religious traditions over others and which dimensions of those traditions are interpreted as orthodox and which heretical and by whom? What were the conditions that allowed Muslims, Christians and Jews to live together in relative harmony in medieval Spain and what are the religious influences that have contributed to shaping contemporary tensions in the Middle East and more globally regarding the "war on terror" and “the Arab Spring”?

Fifth, this approach highlights what cultural anthropologists know well: that cultural norms are fluid and socially constructed even though they are often interpreted as representing uncontested absolute truths. This dynamic tension is powerfully demonstrated in social science theorist Johan Galtung’s three-pronged typology of violence/peace. This framework also provides an excellent foundation for discerning and representing the varied ideological influences of religions in human affairs.[2] What follows is an overview of his typology and examples of how it can be useful for highlighting the significance of religious influences in human experiences across time and place.

Notes

[1] Donna Haraway, "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective" in Simians, Cyborgs, and Women: The Reinvention of Nature (NY: Routledge, 1991) p. 191.

[2] Though his own representation of religion is problematic in that he falls victim to making universal claims about religion based on a specific interpretation of one tradition, the typology itself is extremely useful when a more sophisticated and complex understanding of religion is employed.