Patheos Catholic – Eastern Catholic Person

I have been blogging with Patheos Catholic as Eastern Catholic Person for a little over a month now. In fact, both of my previous blogs – a theological one known as ‘Chinglican at Table’ and a current events one called Religion Ethnicity Wired – have both been migrated there.

It has been quite a rewarding experience to be able to blog so personally, and I expect the engagements to become even more lively in times to come. What I write about on Eastern Catholic Person is quite different from my professional academic work on Asian modernities, Asian American ideologies, and theological ontologies. Instead, I write simply as a person who happens to have become ‘Eastern Catholic,’ which means that my canonical place in the Catholic communion is among the Eastern Catholic Churches that are in full communion with Rome but do our theology in ways are different from but are ultimately complementary with the Latin tradition. The church that I joined is the Ukrainian Greco-Catholic Church (UGCC); we are a people who practice the Kyivan tradition of the Byzantine Rite, an liturgical mode of Christianity with its origins in the city of Byzantium-Constantinople. In other words, we are part of the ancient Byzantine church that comes from the city of Kyiv, and our hope is that we do not exist in a sort of museum preservation mode, but actually have something to offer to the contemporary world by way of peacemaking, human liberation, solidarity, and supernatural wisdom.

In the contemporary humanities and social sciences, we are often called upon to be explicit about our positionality when we write, to situate ourselves as persons so that our readers understand how we are reading whatever texts, events, interviews, and other phenomena we find ourselves to be studying. I’ve been finding that blog to be helpful for writing myself to clarity on my own positionality as an Eastern Catholic person studying situations that usually have nothing to do with Eastern Catholicism.

In fact, I see the blog as an exercise in what my friend, Patheos editor, and philosopher of education Sam Rocha calls folk phenomenology. Drawing from personalist philosophy and liberation theology, Rocha explains that all that we really are as scholars and teachers, students and children and adults, are persons. As persons, we seek to make sense of the world around us, a world in which we are faced by other persons. All that a person can do in such a world is to offer themselves to the other, without even the presumption that the other will reciprocate. The world of ordinary folk is thus one of offerings.

All I understand myself to be doing as a scholar and teacher is to offer myself as a person and what I have learned in my research and teaching. But the offering that I have in my academic work usually only hints at who I am as a person; after all, I don’t presume to be studying myself. What the blog does is to make what is implicit there explicit, to be yet another outlet of offering alongside my scholarly repertoire.

This means of course that I am no expert in Eastern Catholicism, nor do I write as such. My training is in geography, Asian American studies, and religious studies, and those comprise my academic offerings. Eastern Catholic Person is a complement to that as an even more personal offering, despite the personalism that also pervades my academic writing.

I hope that this blog will be as fun for my readers as it is for me to write. I have been learning a lot from my personal engagements there, and I expect that I will learn a lot more as I continue to write.

CLASS: Comparative Minority Conservatisms (Fall 2016)

During the 2016 Fall Quarter at Northwestern University, I will offer my first course in the Asian American Studies Program on Comparative Minority Conservatisms. In this course, we will compare the circulation of ‘conservative’ ideologies through communities of color. Here’s the course description:

As the 2016 federal elections arrive on our doorstep, much of the popular commentary has revolved around “conservatism,” especially the phenomenon of racial minorities embracing social, economic, and political forms of conservative ideology. But what is “conservatism,” and what are conservatives, especially those who are people of color, trying to conserve? In this course, we will explore the ideological content of various strains of American conservatisms as a way of exploring what ideology itself is and how it operates in communities of color. To do this, we will read texts in the “conservative tradition,” compare them to texts and events produced by minority conservatives, and discuss their relationship with the racial justice tradition of ethnic studies, especially (but not limited to) Asian American studies. In the first part of the course, we will read Allan Bloom’s Closing of the American Mind in relation to student activist movements since the 1960s, the communities that they created, and the minority conservatives who challenged them. In the second half, we will read Edmund Burke’s Reflections on the French Revolution to compare “the conservative tradition” with contemporary articulations of minority conservatism. We will also spend some time on the stereotype of the “model minority,” which is why this course will be of special interest to those in Asian American studies. This course should also appeal to students in ethnic studies more broadly, as well as those interested in political philosophy.

When a syllabus is ready, I will post it as an update here. I look forward to teaching this course and hope that many will sign up for this class, especially as we explore together parts of Asian American studies – and ethnic studies more generally – that have not been covered much in the discipline, but (as I see it) is an excellent alternative way of entering into the practice of ethnic studies and racial justice activism. I also see this as very much of interest to students who simply want to understand conservatism and its contortions during the current 2016 federal election in the United States.

See you in the Fall, Northwestern!

Visiting Assistant Professor, Asian American Studies Program, Northwestern University

I am pleased to formally announce on this blog that I have accepted a position at Northwestern University in Evanston, IL as Visiting Assistant Professor in the Asian American Studies Program. I will start there in September, teaching five courses over the year on a quarter system; my contract there is for two years.

I am very excited about this new program at Northwestern because its story mirrors many similar themes in the history of Asian American studies as a discipline. Like many other ethnic studies departments, Asian American studies at Northwestern began with a student strike – including a hunger strike – contesting the university’s commitment to a colorblind liberalism with a radical call to serve communities of color. By 1999, a program was put together, and just last year in 2015, it began offering an undergraduate major in Asian American studies.

My introduction to Asian American studies as a discipline can also be traced back to the influence of one of this program’s core faculty, Carolyn Chen, who is now at the University of California, Berkeley. I met Carolyn through the Asian Pacific Islander and Religion Research Initiative (APARRI) conference that was held at Claremont School of Theology in 2009; it was she who encouraged me to gain broader exposure to Asian American studies by attending the Association of Asian American Studies’ (AAAS) annual meetings. Because of this, I am thankful to have had a brilliant visit to Evanston during the 2015 AAAS meeting when we stayed one block away from Northwestern at the Hilton Orrington, during which I discovered that Evanston is home to all of the familiar Asian American cuisines that have been part of my diet on the West Coast.

I suspect that it is also because of Carolyn that Northwestern’s conception of Asian American studies – far from being antagonistic to religion (as it is in other parts of the discipline, particularly those that take to a very particular bent of materialist analysis) – understands that religion and even conservative ideologies circulate through Asian American communities as much as secularities, liberal democratic philosophies, and radicalisms. Indeed, Carolyn pioneered the course at Northwestern on Asian American religion, a class that I will also teach, with the encouragement of my new colleagues, who have been very kind to me as I make this transition to their academic home.

For me, Asian American studies is fundamentally about the study of the ideologies that constitute Asian America regardless of whether I subscribe to them or not; as I understand it, this is what it means to be committed to the community as an activist scholar committed to racial justice. As the Brazilian educator Paulo Freire once said of community education: ‘A real humanist can be identified more by his trust in the people, which engages him in their struggle, than by a thousand actions in their favor without that trust.’ As one of my new colleagues, historian Ji-Yeon Yuh, reminded me in one of our earlier conversations, Freire’s Pedagogy of the Oppressed was banned during the 1970s dictatorship in the Republic of Korea, which means that it was photocopied and secretly circulated and therefore seriously treasured as a text of liberation during the minjung movement, a theological activism that has come also to influence Asian American theological politics. Put this way, I do not really understand how it is intellectually plausible to sunder materialist and theological analyses in Asian America, and my new colleagues seem quite open to me thinking this way.

I am thus very excited about my upcoming appointment at Northwestern. As I see the course list that I discussed with my colleague Shalini Shankar and with which I’ll be working closely with Ji-Yeon over the next year, it is reflective of what I understand to be the modus operandi of Northwestern’s Asian American Studies Program. In the Fall Quarter, I’ll be teaching a course on Comparative Minority Conservatisms, examining the way that conservative ideologies have circulated through communities of color, especially in light of the 2016 federal elections in the United States. In the Winter Quarter, I’ll be teaching Asian American history (a survey course that introduces themes in Asian American studies) and Chinese American Experience (a course that looks at themes in Chinese American studies, which is the focus of my research in Asian American studies). In the Spring Quarter, I’ll teach Asian American religion (which was Carolyn’s course, although I think I will give it my own spin as well) and Asian American social movements (which will give students a sense of the rich tradition of Asian American radicalism). This course list should show my commitment to teaching through a variety of ideologies circulating through Asian American communities, what those ideologies may have to do with religion and secularity in Asian America, and how understanding these ideologies helps with the cause of racial justice.

I’m very excited about going to Northwestern, and I hope to be blogging from there as well, so I will keep you posted about how things unfold there with both my teaching and how my research on occupy movements and theology in Asia and Asian America my research on occupy movements and theology in Asia and Asian America unfolds.

Bulletin for the Study of Religion: guest lecturing in geographies of religion: interviewing my colleagues’ students, focusing on tangents

I am very thankful to Philip Tite at the Bulletin for the Study of Religion for inviting me to revise and publish two previous posts on this professional blog as part of a Tips for Teaching series in his journal. My article focuses on my experiences guest-lecturing on geographies of religion in both his class and in Steven Hu’s at the University of California, Santa Barbara.

Here’s the abstract:

This ‘Teaching Tips’ article focuses on my recent experience of guest-lecturing in colleagues’ classes. Influenced by Paulo Freire’s Pedagogy of the Oppressed, my initial guest-teaching revolved around posing an argument about geographies of religion as ‘grounded theologies’ as a problem for students to challenge. However, my recent guest lectures have involved interviewing my colleagues’ students to discover why they find grounded theologies interesting. I show that this new mode of guest-lecturing – also influenced by Freire – has opened up new conversations at a primal ontological level through a wider breadth of topics discussed, including occupy movements, Game of Thrones, Black Nordic Metal, and modern imperialist ideologies. Following Sam Rocha’s folk phenomenology, I suggest that the primal depths that this interview-lecture style of guest lecturing is perhaps worth a try, even though I plan to use the argumentative lecture in the future as well.

I hope that readers of the Bulletin will find it helpful, especially in thinking about how to guest lecture as a pedagogical exercise. I also hope that geographers of religion will also find it useful for thinking through how to teach our discipline to students with a variety of interests. Many thanks, Phil, for generously allowing me to pitch in my two cents!

Journal of the American Academy of Religion: Book Review, Rebecca Y. Kim’s Spirit Moves West

I received a kind note the other day telling me that a book review that I had published in the Journal of the American Academy of Religion (JAAR) had been promoted through the JAAR‘s new online book review site, Reading Religion. The book is Pepperdine sociologist Rebecca Y. Kim’s new book, The Spirit Moves West: Korean Missionaries in America.

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The themes of this book dovetail well with many of my research themes; when people who do not study Asian American religion tell that I really should be studying Korean American evangelical Protestants because they are all the rage, I often reply that books written on the subject are a dime a dozen. Kim’s very interesting ‘in’ on Korean American evangelicals is to study how one Korean American evangelical Protestant organization, University Bible Fellowship, did not so much found a Korean evangelical community, but sought to evangelize non-Koreans – which usually meant ‘white Americans.’ As a phenomenon, this was very interesting because it bucked the trend of scholarship that simply assumed that religious communities usually serve people of their own ethnicities.

However, my book review focused on the theoretical thrust of the book, which I think is of more interest to people working broadly in religious studies (and thus would read the JAAR). Kim seems to think in ‘ideal types’ – Koreans, white Americans, global Christianity, world Christianity. My review examines both the usefulness and the limits of this kind of sociological analysis and will hopefully show that the study of Asian American religion has broad theoretical implications for the study of religion at a very broad scale.

I want to thank Cynthia Eller for contacting me and Tammi Schneider for accepting the book review. This was a very useful task for me to have done for the JAAR, and I hope that readers of the JAAR will find it equally as useful for their reading. I am also very excited for the new website Reading Religion, and I hope that readers there will enjoy this wonderful guide to all the latest work in religious studies.

Horizons: Review of Kin Sheung Chiaretto Yan’s Evangelization in China: Challenges and Prospects

I am happy to announce the publication of a book review that I wrote in Horizons: The Journal of the College Theology Society. The book that I reviewed was Evangelization in China: Challenges and Prospects, by Kin Sheung Chiaretto Yan; it concerns the Catholic Church in China’s practice of evangelization, the call for the Church to proclaim the Christian Gospel to the nations. The timing of this review’s publication in the May 2016 issue of Horizons dovetails with a recent guest post I put on Artur Rosman’s blog Cosmos the in Lost, also concerning Chinese Catholicism.

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While I would not call myself a scholar of Chinese Catholicism, per se, I am more broadly interested in religion, civil society, and Asian modernities on the Pacific Rim, so Chinese Catholicism has been of interest to me, and I have written and presented on it especially during the Hong Kong Umbrella Movement in 2014 and hope to write more seriously about it in the future. Catholicism more generally has become increasingly interesting to me since I finished my PhD on Cantonese Protestants and civil society, not least because the Catholic communion has some notable similarities and differences around church-state-civil society relations in relation to the Protestant churches, and I have spoken about my interest in Catholicism both at Catholic venues (on topics such as church-society relations and ecumenism) and to the press. I intend to try to think more deeply about Catholicism in my scholarship going forward. Certainly, this is influenced by my having become Eastern Catholic recently, but I hasten to note that my scholarship in this vein does not seem very affected by Eastern Catholicism as I have not yet written very much about Eastern and Oriental Orthodoxy as well as the Assyrian Church of the East, despite my personal religious practice.

I think my review of Yan’s Evangelization in China goes along the same vein as my previous thinking on Catholic church-state relations. While Yan proposes that the Catholic Church become an ideological dialogue partner with the People’s Republic of China’s (PRC) government ideology of the ‘harmonious society’ (和諧社會, héxié shèhuì), I use a term invented by Chinese netizens – ‘river crab’ (河蟹, héxiè), which sounds almost exactly like ‘harmonious society’) – to show that this would entail the Church ceasing to be Catholic and becoming Protestant in China. As such, I hope that my review is helpful in sorting through some of the theological problems in Yan’s proposals, especially because they seem to be entertained even at the highest levels of the Vatican in its thinking on how to dialogue with the PRC.

I expand some of my thinking from this review in my guest post on Rosman’s blog. Here, I examine a hit piece written in La Stampa against the retired bishop of Hong Kong, Joseph Cardinal Zen Ze-ken, in which the Italian journalist Gianni Valente accuses Zen of calling for schism if the Vatican were to sign a deal recognizing the government-sponsored segment of the Church. Examining Valente’s claims, I find that they do not match with Zen’s own practice of Catholic church-state relations in Hong Kong and the PRC. My post is thus devoted to explicating how Zen relates the church to both state and civil society and how his admonition to Pope Francis’s Vatican needs to be read – not least in light of Francis’s own pontificate.

My hope is that these two items will show an ongoing developing interest of mine in Catholic geographies, which as geographer John Agnew puts it, are fascinating political geographies in their own right. I am thankful to Luke Hopkins at Horizons for the initial contact to review Yan’s book and to Christine Bucher, also at Horizons, for the brilliant editing work that made me agree with my own review of the book even more than the more verbose version that I had originally submitted. As usual, I am grateful to Artur Rosman for letting me post occasionally on his blog on Patheos Catholic, and especially to his graciousness in letting me post all of my verbosity on Zen there. Perhaps as my thinking on Catholicism matures, my wordiness on the subject will also be mitigated.

Religium Podcast: ‘A Person with a Face, Facing Other People’

I am thankful to my friend and colleague Maren Haynes Marchesini for having me on the Religium Podcast this week. Maren is undertaking the much-needed task of interviewing those of us who can be called Millennials about our religious affiliations. We talked about how I ended up Eastern Catholic on this week’s podcast, titled ‘A Person With a Face, Facing Other People.’

I was thrilled to get Maren’s invitation to reflect on my spiritual – or perhaps better put, mystagogical – journey. Maren and I had in fact been discussing this story for quite some time beforehand, and it only seemed right to tell her the truth on air. Previously, I had tended to use more benign phrases like ‘hanging out with Eastern Catholics,’ but one simply does not lie to Maren Haynes Marchesini, especially not on a podcast about Millennial religious affiliation. At the time we recorded this podcast, I was still a ‘catechumen’ thinking about whether I should be received into full communion. Maren published this shortly after I had been received.

As you’ll hear on the podcast, ‘communion’ (as far as I understand it) is not a matter of ideology. It is much more about being a person – to be a face, faced by other persons and facing other persons. I am a bit of a stickler about this because my professional academic work is so tied up with Asian and Asian American Christianities, which most people seem to assume means ‘some kind of Protestant’ with a bit of ‘Catholicism’ thrown in (but only the Latin tradition). In this way, most people understand me to be studying myself. As you’ll hear on the podcast, this is not altogether untrue, as I shamelessly talk about my upbringing in a variety of Protestant traditions (I’ve also written about them at Schema Magazine). But as far as I understand my own professional work (and despite the self-deception that often comes with self-interpretation), I do not think of myself as an Eastern Catholic scholar. This does not mean that my scholarship and my professional life aren’t tied together – listeners will note well that my academic interests in Hong Kong’s Umbrella Movement played no small part in my spiritual explorations – but what I mean to say is that my research agenda on Asian and Asian American religions and civil societies is probably not going to shift any time soon to places that are more populated by Eastern Catholics, such as Eastern Europe and the Middle East – fascinating as those places are in their own right!

Perhaps some may ask about why I am so daring, courageous, or some other romantic word to talk about my own religious affiliations as a ‘secular’ scholar. Most of these comments come from those who assume that ‘secularities’ refer to what philosopher Charles Taylor describes as ‘subtraction stories,’ the elimination of religion from contemporary life. But as Taylor has shown (among many other scholars, such Linell Cady, Winnifred Sullivan, Talal Asad, Judith Butler, John Milbank, Slavoj Žižek, Elizabeth Shakman Hurd, etc.), ‘secularism’ as an ideology isn’t very coherent, and as far as I understand it, I prefer to think of ‘secularity’ in its more classical understanding of ‘something to do with the contemporary age,’ however ‘contemporary’ is defined. As far as this goes, my work on Asian and Asian American religions, ideologies, and social and cultural geographies are as ‘secular’ as they go!

In this sense, I don’t think of myself as particularly brave for talking about who I am as a person. In fact, having been trained as a social and cultural geographer to disclose my positionality as I conduct ethnographic research, I think of it more as par for the course. In fact, in previously published writings, I have talked at length about my Protestant backgrounds. I don’t see why it would be bad to talk about Eastern Catholicism either.

So how does Eastern Catholicism affect my scholarship? I don’t think it does very much, actually. If anything, Eastern Christian theology (for all of its current ideological shenanigans) seems at best to place a lot of emphasis on personhood, which is simply about facing other persons. As far as I know, this is how I’ve always operated as a researcher and a teacher. Maybe the only thing it will really do is to give these personal convictions about personhood some extra theological oomph. By ‘theology,’ of course, I don’t mean ‘ideology’; as I said earlier, my journey has been ‘mystagogical’ in the sense that I have been taught by being plunged into the mystery of personhood itself instead of thinking about it in the abstract.

In fact, this circles back to how Maren and I first met: on a panel on the ill-fated Mars Hill Church in Seattle and its former bombastic pastor Mark Driscoll. Organized by my friend Elizabeth Chapin, the panel at the Christ and Cascadia conference in 2014 featured Maren, Elizabeth, my postdoctoral supervisor James Wellman, and me working through issues of gender at Mars Hill Church. Maren presented a spectacular paper on the music of Mars Hill and its imaginations of masculinity, drawn from her doctoral research in ethnomusicology at the University of Washington. After this panel, we went out with a group of colleagues for drinks and became fast friends. Quite literally, we faced each other and continue to do so even now.

To have done a panel on Mars Hill presupposes that we have some kind of ideological stake in American Protestantism. In fact, we are often told to present our positionality in order to make our agendas clear; this is what is often meant by ‘ethical’ scholarship. Perhaps talking about my personal affiliation with the Eastern Catholic churches will show that I have no stake in engaging Protestants except to be a person faced by their faces and facing them in turn. Or perhaps I do not know very much about what my stakes are yet, as I also talk about my own background in Protestant Christianity and may still be more attached to it than I imagine. Perhaps my readers and listeners will be generous enough to inform me and even criticize me, if they feel like it. In any case, I hope that these clarifications will be helpful for my readers, who should not expect very much from me on the Eastern Catholic front in my professional scholarship any time soon, although perhaps they might find some entertainment in finding little Eastern Christian tidbits buried in my work and in their kindness tell me about them so that I can learn something too.

I want to thank Maren for being such a kind and generous interviewer. I hope that these mystagogical reflections will be entertaining to my listeners. Hopefully, they will help us understand the religious affiliations of Millennials just a little better, but then again, I don’t think of myself as a representative for Millennials – or for Protestants, Eastern Catholics, or even Asians and Asian Americans, for that matter. However, there will be more good interviews by Maren on the Religium Podcast, and I know that I for one will be trying to listen to most of them so that I can learn more about Millennial religious affiliation myself.