I should have posted this earlier, but I’ll be speaking as part of the great Eat Talk Teach Run series at Emory. ETTR combines four short (4 minute limit) talks on teaching with free lunch and frozen yogurt. It’s awesome. Come check it out. Details:
Eat. Talk. Teach. Run!
An event to energize grad student teaching at Emory.
Wednesday, October 31. 12 PM – 1 PM.
Eat. Yogurt Tap frozen yogurt and bánh mì sandwiches from Buford Highway!
Talk. Meet grad students from across campus.
Teach. Hear short 4-minute flashtalks from other grad students.
Run. Get back to the lab or library on time!
Few Hall G27, convenient for scientists, humanities, and everything in between!
Find Few Hall G27 here:
Grad Student Speakers:
Michael Altman (Religion)
Kate Doubler (English)
Laura Mariani (Neuroscience)
Cassy Quave (Ethnobotany, Post-doc)
RSVPs Appreciated at:
“Like” Us at:
I’m in the midst of the metaphysical chunk of my dissertation. In these two chapters I examine how American writers in the middle of the nineteenth century looked to India for sources to build religious alternatives to orthodox Protestantism. Thoreau, Emerson, Blavatzky, all the usual suspects are there.
Today I’m working on the writings of Lydia Maria Child. I was trying to track down a copy of her essay from The Atlantic “Resemblances Between the Buddhist and Roman Catholic Religions” and I found it here. It was odd to read an article from 1870 as a 21st century webpage complete with sidebar ads. Scrolling down the page, I was surprised to find a comment on the article from 8 months ago. User hans_hassler decided he must correct Child’s argument that there is a resemblance between Buddhism and Catholicism. It is the only comment hans_hassler has made on The Atlantic website.
This is a fascinating situation. I’m not sure what to make of it.
I like what Per D. Smith tweeted about it:
Maybe we all need mediums on retainer. There is an odd spiritualist feel to all of this. When 19th century spiritualists channeled the dead there was a moment of chronological discord. The past and present overlapped at the table. As I sit at my desk and stare at hans_hassler reprimanding Lydia Maria Child I get a small inkling of that desire for spirits, for knowledge, and for the bridge between past and present.
And I can’t help but wonder if she can read it.
UPDATE- Yoni Appelbaum makes a great point:
The 2011 Cliopatria Awards are now open for nominations. These awards are given out for the best bloggers, blogs, and posts in the field of history. But this year there is a new category: Best Twitter Feed. I’m not going lie, I’d love it if you nominated my feed for this award. I’m not sayin’, I’m just sayin’.
(Image: John James Audubon [Public domain], via Wikimedia Commons)
I finally finished the syllabus for REL100. Good thing, too. The first day of class is tomorrow morning. It’s all filled up–40 students. Here goes nothin’!
REL 100: Introduction to Religion
Christian and Hindu Traditions
Michael J. Altman
Office Hours: Thursday 9am-noon, Callaway S220 (or by appt.)
I. Course Description
This course introduces the academic study of religion through a comparative approach to Hindu and Christian religious cultures. The central question of our course is “What is religion?” We will attempt to answer this question by drawing on a range of examples from Hindu and Christian religious cultures. These case studies will come from the nineteenth and twentieth centuries in both India and America and range from Hindu pilgrimage to Catholic devotionalism to yoga to evangelicalism. These case studies will be organized around three themes: the body, ritual and devotion, and space and motion. In each case and through each theme we will pay special attention to the ways “religion” is constructed, authorized, and maintained. Turning to the ways religion was constructed in the past will shed light on the ways it is understood today. By the end of the course we will have an understanding of the rich variety of religious cultures found within Christianity and Hinduism while also gaining theoretical tools for analyzing various constructions of “religion” in public discourse and culture.
II. Course Outcomes
We will develop expertise in interpreting the plurality of religions (especially Christianity and Hinduism) in their historical settings.
We will critically assess the influence religions (again, especially Christianity and Hinduism) exert in shaping experience and society.
We will investigate the diverse of ways of “being in the world” in Christian and Hindu traditions.
I’ve been preparing for my maiden voyage in the world of teaching this coming semester. I’ve been given the privileged of teaching my own class: Religion 100 Introduction to Religion. At Emory we teach this course comparatively so every class picks two traditions to focus on. Being an Americanist who studies Hinduism in American culture, I of course chose Christianity and Hinduism. I’m really excited about the course. I’m going to try and use Twitter inside and outside of class and we’re also going to set up a public blog for the class. Is this too much? I don’t know. We’ll see. So, without further ado, below is my first draft of the syllabus. I’d welcome any comments, provocations, or advice. I’ve already turned to Facebook for a lot of ideas and help with it as it stands now. So let me know what you think! (The spacing in the schedule section is a little off from copying and pasting out of Word but I’m too lazy to fix it right now.)
Religion 100: Introduction to Religion
Christian and Hindu Traditions
MWF 10:40-11:30 White Hall 112
Michael J. Altman
Office Hours: Tues. 2pm-4pm, Wed. 3pm-5pm at the Starbucks in the Oxford Rd. Bldg. and by appt.
I. Course Description
This course introduces the academic study of religion through a comparative approach to Hindu and Christian religious cultures. The central question of our course is “What is religion?” We will attempt to answer this question by drawing on a range of examples from Hindu and Christian religious cultures. These case studies will come from the nineteenth and twentieth centuries in both India and America and range from Hindu pilgrimage to American Catholic devotionalism to yoga to evangelical Christian revivalism. These case studies will be organized around three themes: the body, ritual and devotion, and space and motion. In each case and through each theme we will pay special attention to the ways “religion” is constructed, authorized, and maintained. Turning to the ways religion was constructed in the past will shed light on the ways it is understood today. By the end of the course we will have an understanding of the rich variety of religious cultures found within Christianity and Hinduism while also gaining theoretical tools for analyzing various constructions of “religion.”
Twitter is shutting down the development of any more 3rd party client apps. Has Twitter gone to the cool kids?
Maybe Twitter’s not really for free-form posting anymore though. Maybe what Twitter leadership really wants is to create a Hollywood-glossy, TV-comfy place for “mainstream users” to read Tweets from famous people and big media brands. Maybe they’re too cool for school and don’t need the earnest nerds that built their ecosystem in the early days anymore. Now they’ve got Charlie Sheen. If you want to build an app that helps big brands figure out how to give Charlie Sheen money to post a photo holding up your product – more power to you. If you thought Twitter was a place for outlaws, for free thinkers, for innovators – you need to tuck in your shirt, cut your hair and get a clue. Stop even risking confusion on the part of mainstream users. If that’s not the message, Twitter sure didn’t make much effort to avoid sounding that way.
It’s like when the X-Games made skateboarding cool, all over again.