Radio Columnist: Grounded Theologies Segment, Sense of Place with Minelle Mahtani on Roundhouse Radio 98.3 FM

As of November 5, 2015, I became a regular columnist on geographies of religion for a local radio station in Vancouver, BC called Roundhouse Radio 98.3 FM. The show on which I make my comments most Thursdays at 10:30 AM is called Sense of Place with Minelle Mahtani.

minelles_bio

What is interesting about this show is that Minelle Mahtani is an accomplished cultural geographer in her own right at the University of Toronto-Scarborough. Working on geographies of mixed-race identities, one of the unique hallmarks of Minelle’s work is her attentiveness to the public sphere, maintaining her interest in journalism in theory and practice from her days with the Canadian Broadcasting Corporation (CBC). Her show Sense of Place is a brilliant exploration of the ‘sense of place’ that people in Vancouver have, with interviews with local Vancouverites to tease out their understanding of placemaking, emotions, affect, and identity.

You could say that the ‘Grounded Theologies’ segment is where we get to nerd out as geography colleagues on air about the particular field of geographies of religion. Minelle usually comes at the questions from within the discipline, aiming it for a lay listening audience, and I have to take theory and practice from within the discipline to address current events. I’ve had quite a bit of fun talking about a wide variety of topics, including the #PrayforParis hashtag after the Paris attacks, religion and migration, Christmas Eve and ‘Christian privilege,’ Christmas Eve itself, religion and private property in Vancouver, and Pope Francis and the Year of Mercy.

Minelle and I have heard that there has been interest in using her show for educational purposes. To that end, our last show was on me as a geographer of religion, with the hope of kicking off a new set of topics aimed at experimenting with bringing a high level of theoretical rigour into a show for a lay audience. We’re still tinkering around with this, so updates on how we progress should be expected. As academics, I think we may well write a paper on our experiences on air talking about cultural geographies of religion as well.

But the best part is that the cornerstone of my work, the concept of ‘grounded theologies,’ is now the name of a radio segment on which I’m the commentator. There’s nothing to complain about there.

Advertisements

American Academy of Religion 2015 | Atlanta, GA

I was very happy to be given the opportunity to present two papers at the American Academy of Religion (AAR) from November 21-24, 2015. I also serve as a steering committee member for the Asian North American Religions, Culture, and Society group, so it is always good to see friends there as well. We were particularly proud to host a panel session on the new edited volume Asian American Christian Ethics, which my partner-in-crime in Asian American religious ethics Grace Kao (Claremont) had a hand in co-edited (along with ethicist Ilsup Ahn).

I’m also a steering committee member for the newly formed Chinese Christianities Seminar, and my peers – through no coercion of mine and with my abstained vote – generously allowed me to present some work on Chinese Anglicanism in Vancouver in the new session. Moderated by Jonathan Tan (Case Western Reserve University), my colleagues in the session included Christopher Sneller (King’s College London), Stephanie M. Wong (Georgetown), Mu-tien Chiou (Trinity Evangelical Divinity School), and Di Kang. My paper, entitled ‘A Tale of Three Bishops: Chineseness and the Global City in Vancouver’s Anglican Realignment‘ has the following abstract:

This paper theorizes the ‘Chineseness’ of Anglicans in Vancouver engaging with the global Anglican realignment as ideological, especially through their competing visions of Vancouver as a global city, an urban economic center of political and cultural influence. Focusing on the split between Vancouver’s local bishop Michael Ingham and two Cantonese-speaking realignment bishops in Vancouver (Silas Ng and Stephen Leung), my central argument is that Anglicans on all sides of the realignment deployed their self-defined ideological constructs of Chineseness in a contest over how to theologize Vancouver as a global city. The three Vancouver episcopal visions under debate concerned whether Vancouver should be conceptualized as a site for interreligious pluralism, spiritual purification, or civil multicultural discourse. Based on key informant interviews in Vancouver, San Francisco, and Hong Kong, this contention advances the study of Chinese Christianity by suggesting that the cross-regional engagements of Chinese Christians may in fact motivated by civic concerns to globalize their own cities.

We were guided as a seminar by the very able Alexander Chow (Edinburgh), who is establishing himself as quite the authority on Chinese Christianities worldwide. I’m very thankful for his collegial support and am always pleased to hear his feedback on my work. I’m also very thankful to have met Ting Guo, a postdoctoral fellow at Purdue, at this seminar.

In addition, I was part of a quad session entitled ‘Enter the State: Revisiting the Making of Post-1965 Asian American Religion,’ with co-presenters Ren Ito (Emmanuel College, Toronto), Melissa Borja (CUNY Staten Island), Paul Chang (UC Riverside), and Philip Deslippe (UCSB); our respondent was Carolyn Chen (UC Berkeley), and the session was moderated by Isaac Weiner (Ohio State). My paper, entitled ‘Restructuring the Church: Cantonese Protestant organizations and economistic states,’ had the following abstract:

This paper examines the transformation of Chinese American evangelical congregations and faith-based organizations in the San Francisco Bay Area into corporate business models in the 1990s and 2000s. Based on ethnographic interviews with 47 key informants, the central argument is that these business models facilitated Chinese evangelical transactions with both the American and Chinese governments in the hope of shaping public policy on both sides of the Pacific. While these dreams of public engagement date back to the 1970s and 1980s, this paper also shows that the 1989 Tiananmen Beijing Spring’s aftermath intensified these efforts, leading to the restructuring of several key churches and parachurch organizations. These efforts demonstrate that fantasies of state ideologies as well as encounters with governments revamped the landscape of Chinese churches in the Bay Area, advancing the view that states are central to the formation of Asian American religious communities.

I am very excited about the comments that I received on thsi paper, especially the push from Carolyn Chen to think harder about the church in relation to neoliberal states.

I enjoyed my time in Atlanta. This was an AAR where I had some real intellectual engagements and came away feeling like a stronger scholar. I am thankful for those with whom I had conversations and am excited for next year’s iteration of this conference to see them again.

South China Morning Post Hongcouver Blog: How Hong Kong’s history helps explain the Umbrella Movement and Vancouver’s activist evangelicals

I’m grateful that Ian Young has taken the time to post thoughts from my lecture at Regent College on his blog at the South China Morning Post, The Hongcouver. The argument in my lecture was fairly big, so I appreciate how Young has digested the work and tailored it to a Hong Kong-Vancouver public sphere.

Photo: Yu Chung-yin/SCMP

The main point I was trying to make in this lecture was that Hong Kong can be theorized as having what public sphere theorist Michael Warner calls an ‘evangelical public sphere.’ This term is based on recent developments as social theorists, sociologists, and historians have begun thinking about how the Anglo-American public sphere came about. It turns out that in the eighteenth and nineteenth century, the structures of the public sphere had a lot to do with evangelical Protestants circulating their materials for moral reform. As it turns out, events like the Golden Jubilee Incident in 1978 – far into the twentieth century – set the tone for much of the protest culture that is to come. Moreover, this protest culture bifurcated into two understandings of democracy – one very much based on this sort of protest culture that may not even be dominated by evangelicals anymore, and one that seems to get a lot more evangelical attention which focuses on maintaining the rule of law for economic stability. The Umbrella Movement, as I suggest, is the climax of these two protest cultures going head to head, and while the Umbrella Movement is most certainly not dominated by evangelicals, what I am saying is that the structures of the evangelical public sphere put in place a sort of anti-corruption strategy through ‘genuine universal suffrage.’

These suggests raise several points of clarification that I need to make to this Hong Kong-Vancouver public sphere. As an academic, most of my arguments are targeted toward intervening into what we still need to know more about. What we don’t know much about in the academy is the role of evangelicals in Hong Kong’s public sphere – there has been much more substantial talk about mainline Protestants (historic and official Protestant denominations) and the Roman Catholic Church in Hong Kong, and this is arguably the same in the Vancouver and San Francisco Asian Canadian and Asian American studies contexts as well. With this massive gap in the academic literature about the role that evangelicals have played in shaping these trans-Pacific public spheres, it makes sense to understand their centrality in pushing back against some of the more dominant social, political, and religious forces in this region’s cities. These knowledge gaps are important for the public to know about because they inevitably affect public discourse later down the road, especially when the public comes calling for academics to weigh in.

However, I still need to make some clarifications. First, to the Vancouver public sphere. My work in this lecture suggested that the Umbrella Movement demands a recalibration of how Chinese Christians in Vancouver are understood, including in the ways that they have protested, including for socially conservative causes like traditional family values politics. Indeed, the larger point that I made was that Vancouver’s public sphere itself needs to be reconceptualized as perhaps more theological than we think, for the conversations on racialization, indigenous sovereignty politics, environmental issues, sexuality politics, and property values have a lot more theological lacing than perhaps the participants in this public sphere have realized. However, I did not flesh it out more fully, so do hold your breath for how that will come about – I have stuff coming through my own academic pipeline, so to speak (with apologies to the actual pipeline debates). There is some talk, for example, about how many of the more recent traditional family values politics in schools have been populated by more recent Putonghua-speaking migrants from the People’s Republic of China (PRC). That is only a surface observation. Stay tuned for more work from me.

As for the Hong Kong public sphere, I recognize that in an era of post-1980s and post-1990s local identity politics, observations made in a Hong Kong-Vancouver transnational public sphere can be received as ‘not local.’ I agree that Hong Kong issues should be framed in Hong Kong terms – and I hope that the lecture does indeed just that – but I disagree that Hong Kong issues should only be spoken to Hong Kong people.

And thus, a few clarifications.

In terms of traditional family values politics, I fully recognize that Hong Kong has had its fair share of evangelical Protestants working this vein of the public sphere, including the Hong Kong Sex-Culture Society, the Society for Truth and Light, and the Alliance for Family Values. I have kept up with the debates about the Hong Kong Cathedral protest in 2003, the Sexual Orientation Discrimination Ordinance and its effect on the 2005 1 July Demonstration, the Gay Lovers documentary fiasco and the subsequent Cho Man Kit v. Broadcasting Authority, the Family Domestic Violence Ordinance, 113, and etc. This will require a separate paper to flesh out, and indeed, I’ve begun revising a conference presentation from a few years back to do just that.

Also, it’s fairly important to notice that I’ve titled the paper ‘the Hong Kong protests and evangelical theology.’ While the impetus for this paper is certainly the Umbrella Movement, the paper was not about the Umbrella Movement, per se, but about the emergence of a Hong Kong protest culture that may have roots in the participation of evangelicals in the nascent democratic activism of the 1970s and its effects on contemporary democratic geographies in Hong Kong, including the Umbrella Movement. A deeper analysis of the Umbrella Movement’s protest landscapes and religious participation in creating them is still necessary, and indeed, is coming out of more than one academic’s pipeline, including mine. Stay tuned.

Many thanks to Ian Young for reporting on the talk, and I hope that this will generate a lot of conversation in this trans-Pacific public sphere.

The legal implications of ‘internal doctrinal disputes’: Chong v. Lee, Asian Canadian congregational fractures, and new religious publics in Vancouver, BC | Society for the Scientific Study of Religion | Indianapolis 2014

Congregation in front of the Christ Church of China, Vancouver, B.C., 1955 | Creator: Leong Ding Bong | Source: UBC Library Digital Archives

I am pleased to be presenting a paper at this current Society for the Scientific Study of Religion in Indianapolis during this weekend of 31 October to 2 November.

My paper is titled ‘The legal implications of ‘internal doctrinal disputes’: Chong v. Lee, Asian Canadian congregational fractures, and new religious publics in Vancouver, BC.’ It will be given at 1 PM on 31 October, in White River Ballroom B of the JW Marriott Indianapolis in a session titled ‘Religion, Policy, Doctrine.’ Here’s the abstract:

This paper explores the legal implications of immigrant congregational fractures. Examining British Columbia’s 1981 precedent case Chong v. Lee, I explore how internal congregational disputes regarding both the meaning of Chineseness and the practice of baptism at Vancouver’s Christ Church of China produced the Canadian legal doctrine that religious property cannot be diverted for theological purposes that differ from the community’s founding teaching. Drawing 50 key informants interviews, I argue that the private congregational tensions often explored in ethnographies of immigrant religious communities must be re-examined for their legal implications. Not only have other Asian Canadian communities drawn on the Chong case to take their internal theological disputes to court, but Anglican parishes (including three Chinese Canadian ones) departing from the Vancouver diocese over sexuality issues engaged the precedent to insist on keeping their buildings. This paper intervenes in the sociology of religion by insisting that putatively private congregational dynamics in immigrant religious communities inevitably engage the state’s legal apparatus.

I will focus mostly on Chong as a legal precedent and will attempt once again to engage the social scientists of religion here with an argument on the constitution of congregational space. All are welcome. I look forward to a great conversation.

Christ and Cascadia, Seattle, WA, September 26-27, 2014

I am delighted to announce that I will be presenting in two sessions at an exciting new conference in Seattle. Organized by Fuller Seminary Northwest, the conference, Christ and Cascadia, aims to start a conversation about how Christianity is practiced in the Pacific Northwest. It’s a conference aimed at both practitioners and academics. The venue is First Church at 180 Denny Way, and the dates are September 26-27, 2014.

christ_cascadia
Registration details can be found here. The schedule can be found here.

I will be speaking at two sessions, both on September 26. The first session, Solidarity and Empowerment, is from 11 AM – 12 PM in Room 3. The organizers tell me that I have 20 minutes to deliver a talk entitled ‘Faith Communities Committed to Solidarity with the Poor: Religious Freedom, Interfaith Initiative, and Poverty Ministry at Tenth Avenue Alliance Church in Vancouver.‘ Here’s the abstract:

This paper explores how repositioning religious freedom arguments in a Cascadian context may rearticulate their political emphases. From 2007 to 2008, an interfaith coalition of religious congregations and organizations formed Faith Communities Committed to Solidarity with the Poor (FCCSP). Its objective was to lobby the City of Vancouver for Tenth Avenue Alliance Church’s religious freedom to run a homeless food and shelter program without a social services permit. Arguing that a new mandate to obtain a permit dictated to the church what religious practice was and was not, the campaign successfully deployed a religious freedom argument to contend that faith communities of a variety of religious traditions should be able to serve the poor as a core part of their theological practice. Although more conventional religious liberty cases around socially conservative issues have been filed in Cascadia on both the Canadian and American sides, I argue that religious freedom has been rearticulated by FCCSP as a progressive cause that gained wide social acclaim in a liberal Cascadian political climate. This argument is based on key informant interviews with core participants in this activism. This paper thus advances conversations in Christ and Cascadian culture by demonstrating that the oft-celebrated politically progressive politics of the region offers opportunities for faith communities to reframe their public engagements away from a set of narrow ideological issues in order to display the complex totality of their theological commitments.

The second session is on the same day from 4:15 – 5:30 called Mega Churches and Gender: What’s Sex Got to Do With it? in Room 3. Organized by my colleague Elizabeth Chapin, the panel will address gender at a prominent megachurch in Seattle. Because this is a panel session that is meant to be more conversational, I am compiling my thoughts into a paper for publication right now, but tentatively, my talk will focus on Mars Hill Church in Seattle and private property ownership.

If you are interested in Christianity in the Pacific Northwest, we really hope to see you there!

South China Morning Post: School Transgender Policy Row

I have received quite a warm welcome back to Vancouver for my doctoral graduation today. Ian Young has done a masterful job of quoting me in today’s edition of the South China Morning Post.

scmp_ianyoung

The article is about how Chinese Christians — in particular, Cantonese-speaking evangelicals — in Vancouver are contesting the Vancouver School Board’s proposed policy for transgender faculty, students, and staff. There is both a main article and a side column based mostly on a reading of chapter 5 of my dissertation.

The controversy centers on those who have opposed the policy because they feel that their ‘parental rights’ to educate their children primarily in the private sphere have been violated. As I explained to Young:

This is not really a debate about homophobia. It’s a debate about parental rights … and this has been the long-standing theme in these debates in Vancouver…Chinese Christians have this vision for a rational orderly society. A particular reading of the Bible may inform this, a particular reading of the Chinese classics may inform this. But at the heart of it, it’s about a rational orderly society, where parents are the primary educators for their children. What they are seeing instead with this kind of stuff [the board’s proposals] is that this is irrational and disorderly. That’s why there is such a strong pushback.

In addition, I emphasized that these political activities ‘were not a “church effort” but involved churchgoers in a secular way, “through Chinese Christian e-mail chains, informal conversation and assorted Chinese Christian media”.’

I am very thankful to Ian Young for our collegial relationship. He first contacted me last year about an article on youth transitioning to adulthood between Hong Kong and Vancouver, a topic that Jo Waters and I had written on in Global Networks. I found Young’s questions very perceptive and incisive, always pushing me to draw out my points, to illustrate with examples, and to pose counter-illustrations. I suppose I should expect no less from the former International Editor of the SCMP, but I must say that it is always a pleasure to work with someone at the height of his craft.

I also appreciate how Young engages multiple sources in his account in order to draw out the multi-sided complexity of this debate. His interview with Cheryl Chang is revelatory both because of how Chang insists on her secularity as a concerned parent activist and because she was the legal advisor for the Anglican Network in Canada, a realignment group that sued the diocese for their property because they insisted that it was they who were holding to historic Anglican orthodoxy on theological doctrine and sexual praxis. He not only quotes me about the non-church-based Chinese Christian networks, but goes right to the source, Truth Monthly, one of the two premier Chinese Christian newspapers in Vancouver (the other is Herald Monthly). He has done his research on Charter Lau, mostly through my dissertation, but instead of just quoting the thesis, he has used it to trace the precedents for this poobah in both Burnaby’s Policy 5.45 controversy in 2011 and the ongoing debate about Bill C-279 to amend the Canadian Human Rights Act and the Criminal Code (my dissertation fieldwork took place during the C-389 controversy).
[UPDATE: May 23, 2014: These items have been corrected in the online edition.]

As this information develops, however, I do want to make two very minor clarifications to the record, none of which affect Young’s larger point. The ‘CSCF’ that Young mentions is the ‘Christian Social Concern Fellowship,’ not the ‘Christian Social Conservative Fellowship.’ While many of its members are politically conservative and some are card-carrying members of the federal Conservative Party of Canada, ‘social concern’ is a term derived from mainline Protestantism in Hong Kong to talk about the church getting involved in social action. The second is that the Truth Monthly post date is from the January 2014 issue. That this post predates the debate by four months instead of several weeks in fact strengthens Young’s point about this transgender issue being widely discussed in Chinese Christian media.

Again, many thanks to Ian Young for a very thorough article and sidebar for SCMP. I look forward to further collaboration in the future.

Vancouver Sun: The struggles of affluent East Asian youth in Canada

In this post, I’ll discuss the Vancouver Sun‘s publication of some of the findings in a paper that Johanna Waters and I co-authored in Global Networks. I’ve written about the actual article here, and that’s where I discuss our experimental methodology and some of our key findings.

I like the article that Douglas Todd has written about our piece. This wasn’t something that I set him up to do; in fact, I didn’t even know that he was working on it until he emailed me telling me that it was in that very day’s paper and that he had already gotten feedback on it. As I said, I have been on vacation, so I hadn’t seen a Vancouver Sun where I was vacationing and am relying on the online copy.

The article rightly situates our piece in a longer literature that includes pioneering work done by my supervisor, David Ley, as well as Audrey Kobayashi and Elaine Ho (who incidentally edited the first article I ever published). As those who have read this literature will know, our piece takes seriously this recent literature’s attention to the ’emotional turn’ in cultural geography, an approach to studying space and place that takes seriously how perceptions and constructions of geographies are constituted by emotions. In particular, our piece focuses on the emotional geographies of young people transitioning to adulthood between Hong Kong and Vancouver. Todd reads our two empirical sections fairly and carefully. First, the young people we interviewed described their experience of their family’s supervisory practices as ‘sporadic’ and ‘fragmented’ because while they were grounded in Vancouver, their families often lived at a geographical distance. Second, the young people said that they felt attached to Vancouver, whereas Hong Kong often felt like a ‘hostile’ environment where they didn’t have friends and where they could imagine work hours being unbearable. I am happy with the way that Todd has read our article.

What I’d like to reflect on here is the relationship between academia and journalism. In the past few weeks, I’ve been thinking quite a bit about this, especially because Douglas Todd’s work and my work are starting to have points of convergence and because Sarah Pulliam Bailey has been doing so well covering the Asian American evangelical activism of which I have been a part. As I said when Todd first interviewed me, I felt that the relationship that we were developing was collegial, and I continue to feel that way. To work with journalists is not to seek publicity. It is to be committed to an academia that engages the public sphere and that demonstrates that academic freedom is vital to our democratic discourse. Working with my colleagues in journalism, I’ve gained a greater appreciation of why the press needs to be free, why it’s important that private entities should not control the press’s discourse (this includes when they read my work), and how the academic conversation is enriched when more public voices are brought into the picture.

For this article, I’m glad that Todd decided to give the article his own read without consulting me. I got a sense of why this research was important to our public discourse. Jo Waters and I had our angle, of course, and that was that our public discourse should not simply assume that children growing up in transnational social fields necessarily desire to live transnational lifestyles. But with Todd bringing it to the public sphere, I’ve been impressed by how important it is that this message gets out, especially in our public conversations about migration and citizenship. I write with gratefulness for Todd’s journalistic craft (and for Bailey’s, for that matter). They are teaching me so much about their trade and how we can work together between our different guilds, and I am grateful for their patience and for their collegiality.

UPDATE: After writing this post, I had the opportunity to read some of the comments about our research. I’m thankful for the many people who resonated, and I’m also grateful for those who posted critical comments that might help us refine our future endeavours. Two comments stick out for me, and I’d like to address them here. First, there is the observation that we ‘forgot’ to interview migrants from the People’s Republic of China (PRC), as the ‘astronaut’ phenomenon encompasses more than Hongkongers and there are Hongkongers who work in major cities on the mainland. Second, some noted that this research describes a long phenomenon that can be observed since 1990 (and perhaps before).

Allow me to respond to both, as both can serve as a teaching moment for what we do in academia.

Both Jo Waters and I focused on Hongkongers in our respective projects. This was a practical consideration, as we wanted to limit ourselves to one segment of the Chinese diaspora, and as Weiqiang Lin notes, there are many other Chinese cosmopolitanisms to explore (such as, for Lin, Singapore’s ‘global schoolhouse’). Moreover, we have colleagues who do work on PRC migrants to Vancouver, such as Elaine Ho and Sin Yih Teo. Our study is thus not a comprehensive one that looks at every facet of Chinese transnationalism; instead, academics work with literatures–whole bodies of work–and our contribution is partly to the literature on Chinese transnationalism (as well as literatures on unconventional youth transitions to adulthood, emotional geographies, and cross-border movements more generally). In addition, studying Hongkongers allows for interesting comparative work with the PRC migrants, as well as the ability to unpack how Hongkongers perceive PRC migrants, a theme that was very much part of my master’s work (see this article also) and that has made it obliquely into my PhD work.

We are also aware of how dated the phenomenon that we are studying is. However, it’s partly because we’ve had such a long time to reflect, including the time elapsed between our two projects, that we’ve been able to make some of the claims we make. Again, this provides good comparative material for the new research emerging from our colleagues as well as a call to our fellow researchers to pay attention to the voices of young people in these transnational social fields.