Category Archives: Uncategorized

Creativity and Community in COVID-time

I wrote the short piece for our Provost’s Newsletter. Though a little in-house for broader dissemination, I do think it’s important that people know how hard and how well faculty and students and working during what has been an extraordinary 9 month period. And also important to recognize that creativity and community aren’t reserved for times of leisure. Now more than ever we need to be artists with our own lives and be committing ourselves to community with others and common good for all.

Mundanely titled: “Good News Around Campus”

In the mad rush we have come to call “COVID-time,” I’m used to describing my own life or hear others describe their lives as “busy” or “frantic.” We’re all “dog-paddling” or keeping our collective “nose out of the water.” Always rushed during the school year, COVID seems to have added an extra gear that gets the wheel of our days spinning yet more rapidly, even as we wait endlessly for a Thanksgiving, a day that the seems, like a point in Zeno’s paradox, to be ever closer and yet just as far away as ever.

Even so, when I’ve had a minute to pause and observe in the middle of all piles of things I must get done, I’ve also been struck by the ways our lives seem to be continuously marked by two other, less frantic words: creativity and connection. Although COVID has been an experience of tremendous and widespread loss—of our normal ways of doing things at which we excelled, of our usual times of rest or worship, and even for many of us the loss of friends or family–it has also given opportunities for newness and, surprisingly, for connection. As I observe faculty and students at work I am constantly impressed with adaptability and creativity in their finding new things to do or their efforts to do old things in new ways. In the Department of Communication, faced with the inability to cover sports events in his photojournalism class, David Dixon, co-chair of the department, has assigned his students to cover seasonal changes and campus beauty as a different form of journalism. In English, students in Young Adult Literature are using digital tools to explore the moral universe of Young Adult texts, and in Writing for Social Change students are developing digital writing campaigns to promote learning about issues such as mass incarceration, immigration, and gender in the church.

I’ve perhaps been most impressed with the ways in which faculty and students have creatively promoted human connection and community even in the midst of a world of social distancing. Kudos to Valerie Lemmon, Professor of Psychology and Assistant Dean of Business, Education, and Social Sciences for working with Stephanie Patterson to develop and alternative form of a school meeting so that faculty to greet each other, talk with each other pray for one another outside the normal confines of a business meeting. The Department of Education has celebrated the new book just published by Obed Mfum Mensah via zoom. The Messiah Council on Family Relations from HDFS sponsored a cooking show featuring student Tariah Rozier demonstrating her skills at cooking Halloween treats. The COMM department bridged the curriculum and social connection by having the Event Planning class create virtual events for students and faculty that would promote community in the department. Education students have been stepping up to fill critical substitute teacher needs in the region, an effort that helps our local schools and their students and teachers while also enhancing their experience as teachers.

There are, to be sure, so many ways in which we may find COVID-time constraining, preventing us from doing what we might otherwise prefer to be doing. But I also discern enabling constraints, all the ways in which the difficulties of our moment are pushing us to a creativity, and to a community, that we might not have otherwise realized. In all these ways and many, many more, I see faculty and students responding to constraints with creativity that sustains community. A blessing even in the midst of busyness.

Alice Dunbar Nelson–Poet of Harrisburg

As I mentioned in my last post, I’ve gotten more interested in the specific connections of the “New Negro Renaissance” that I took up in my book to my own specific location in Harrisburg.  While we tend to think of cultural movements as emanating and developing only in the major metropolitan centers (and so we equate the New Negro Renaissance Alice_Dunbar-Nelsonwith Harlem, or at most with Harlem and Chicago), it was in truth a national and even international movement, that touched culture in many different times and places.  Harrisburg, I learned a few years ago, was a well known center for jazz and a regular stop for big bands and jazz and blues musicians such as Cab Calloway and many other large and lesser lights.

This past week my colleague Jean Corey sent me a clipping (which she received via Alice Dunbar nelsonHarrisburg historian Calobe Jackson) regarding Alice Dunbar Nelson.  I had absolutely zero inkling that Dunbar Nelson was associated with Harrisburg at all, but she apparently lived here for at least a couple of years after her second marriage.  The attached clip from the Harrisburg Telegraph notes her wedding to Robert J. Nelson who worked in the state government.  There are a fairly large number of references to Alice Dunbar and Dunbar-Nelson in the Harrisburg Telegraph, even after she apparently left the city–references to speaking engagements at Harrisburg churches and the like.  I’ll have to follow up further later.

Gwendolyn Bennett of Harrisburg

Although I’ve published my book on the Harlem Renaissance, it remains one of the pleasures of the scholarly life to continue to learn and discover yet more about things I gwendoline-bennettfeel I know quite well.  One thing that has continued to interest me is the ways in which the “Harlem” Renaissance extended and had connections to many places, including my home town of Harrisburg PA.  I wrote briefly about Esther Popel Shaw’s connection to Harrisburg, and discovered, or was reminded (one of those things I think I knew, but never followed up on), that Gwendolyn Bennett, one of the most significant poets of the younger generation had a Harrisburg connection.  According to this clip noted by Harrisburg Historian, Calobe Jackson, Jr., she made the honor roll in 1917.

Gwendolyn Bennett, Honor studentAt this point I haven’t been able to determine much more than these scant biological connections, but I am intrigued with the role that regions some distance from our cultural centers end up playing a role, major or minor, in the lives of our writers and in the larger movements that they create.  I discovered a similar connection to Alice Dunbar Nelson that I’ll note in a later post.

Review of Goodbye Christ?–American Historical Review

It was nice to find another review of Goodbye Christ?, and the first I’ve seen in a print journal of some substance.  Tiffany Ruby Patterson from Vanderbilt University does a very thorough overview of the book and has some kind words to say.  Unfortunately behind a paywall for now, but you can find it here if you have access.  A couple of short excerpts:

In Goodbye Christ? Christianity, Masculinity, and the New Negro Renaissance, Peter Kerry Powers has written a deeply researched and fine-grained study of how issues of masculinity and Christianity are entangled in the writing and worldviews of African American intellectuals in the twentieth century. He argues that the New Negro Renaissance was not a secular period as some have argued but one where secularism and Christian beliefs competed in shaping the struggle for leadership. Instead he demonstrates that the period was a moment when “Christian religious practices provide the backdrop, characters, imagery, and theme of most of the important work of the Renaissance, even when they are deployed to resist the religious traditions that they reference” (15)

This study also speaks to the work that still needs to be done on Christianity, non-Christian belief systems in America, gender matters, and intellectuals.  Goodbye Christ? is grounded in excellent research and is meticulous in its arguments.  it is a must read for scholars of religion, gender, race, sexuality, and intellectual leadership.

So, must read. Do.

“Beyond The Review: Reading African American Literature and Religion”

Langston

was very happy this week to publish a new review essay in The Cresset for their Lent 2019 edition. On the one hand publishing has not lost its charge, perhaps because I do it so rarely.  But beyond that it was good to see in print my meditations on being part of a mini-movement in literary and cultural studies that has been taking religion in/and African American lit more seriously.  Besides my efforts on the Harlem Renaissance, there are many other, probably more important contributions going on, and I look at three recent works by Wallace Best, M. Cooper Harris, and Josef Sorett just to give a sense of the importance of what’s going on, besides my evaluation of the works at hand.  I also liked the challenge of trying to write 

about academic literary criticism for a non-specialist audience, and to take up the issue of why lay readers ought to read criticism, even against their better judgment.  Not an easy task, and one at which I think I only partially succeeded, but which the editor liked enough to print at any rate.  A little flavor of this aspect of the review:

harriss

“Unlike breathing or the beating of the heart, reading is a skill developed within particular cultures, each with its own values and peculiarities, and each with its own notion of excellence. At its best, literary criticism models forms of readerly virtuosity that stretch our imagination beyond the straightforward pleasures of enjoying a good story. The best criticism allows us to know literature within a cultural ecosystem of reference and connection. In the normal course of things, we pluck books from the Barnes & Noble bookshelf or the Amazon algorithm as we might pluck up a flower in a field, enjoying (or not) the pleasure of the text. Literary criticism reads the role that flower plays in the field. It considers the ways it depends on or perhaps destroys other features of the field, or perhaps the ways other cultural ecosystems consider it a weed or an invasive species to be eradicated. SorettWhile reading literary criticism is not always a walk in the park, doing so can make our pleasures more aware and engaged, delivering enhanced or other pleasures, much as we might take pleasure in not only the scent of the air, but in being able to name the flowers and the trees and understand our relationship to them and theirs to one another.”

You can read the rest of my review here…

 

Presentation–St. Stephen’s Cathedral–12/2 & 12/9 2018

I had the great good pleasure of presenting on Goodbye Christ? the past couple of Sundays at St. Stephen’s Cathedral. My slides used in the presentation are embedded below, though I offer them mostly as a demonstration of my astonishingly limited visual imagination. Some of the slides don’t stand easily on their own and require more explication than I care to include at the moment, but maybe I’ll work on it later. And I’ll be glad to respond to any questions in comments sections below.

One thing I was pleased to hunt up and discover for this presentation were the tangential but still interesting connections of the City of Harrisburg to the Great Migration and the cultural currents of the New Negro/Harlem Renaissance, stuff I hadn’t looked in to at all in my book proper.

One thing that can’t be represented here is the great pleasure it was to lead discussion in a church whose people are interested in knowing more, and desirous of doing more to make the world a better place through educating themselves and others. A good place to worship, and belong.

 

Esther Popel Shaw, Poet of Harrisburg

YoungEsther

I didn’t really look into the poetry and other writings of Esther Popel Shaw while working on Goodbye Christ?, but digging around for the ways the Harlem Renaissance may connect to the City of Harrisburg for a presentation I’m doing at St. Stephen’s Cathedral, I discovered her biographical connection to the region.  Born in Harrisburg and the first African American to attend Dickinson, she left the area to attend Howard University after not being allowed to live on Campus. She eventually worked on various literary and political journals in Harlem for a while and was a teacher for much of her life.  I hesitate to say these poems are representative since I don’t know enough about all her writing, but a nice collection can be found at The Beltway Poetry Quarterly.  I reproduce one of them here.  The ironic juxtaposition of American (and/or Christian) ideals with the realities of racial violence was a common trope of literature of the period

FLAG SALUTE

“I pledge allegiance to the flag”—
They dragged him naked
Through the muddy streets,
A feeble-minded black boy!
And the charge? Supposed assault
Upon an aged woman!
“Of the United States of America”—
One mile they dragged him
Like a sack of meal,
A rope around his neck,
A bloody ear
Left dangling by the patriotic hand
Of Nordic youth! (A boy of seventeen!)
“And to the Republic for which it stands”—
And then they hanged his body to a tree,
Below the window of the county judge
Whose pleadings for that battered human flesh
Were stifled by the brutish, raucous howls
Of men, and boys, and women with their babes,
Brought out to see the bloody spectacle
Of murder in the style of ’33!
“(Three thousand strong, they were!)
“One Nation, Indivisible”—
To make the tale complete
They built a fire—
What matters that the stuff they burned
Was flesh—and bone—and hair—
And reeking gasoline!
“With Liberty—and Justice”—
They cut the rope in bits
And passed them out,
For souvenirs, among the men and boys!
The teeth no doubt, on golden chains
Will hang
About the favored necks of sweethearts, wives,
And daughters, mothers, sisters, babies, too!
“For ALL!”

–Esther Popel Shaw

Review: Marilynne Robinson, The Givennness of Things

The Givenness of Things: EssaysThe Givenness of Things: Essays by Marilynne Robinson

My rating: 4 of 5 stars

My review of Marilynne Robinson recently appeared on Reading Religion. The opening…

A friend once complained to me that he thought Marilynne Robinson’s novels were “slow.” Slightly aghast, my response was that glaciers are slow, but they dig deep. They gather force patiently through time, and their full effects are seen only as they recede. They rewrite continents.

This comparison is apt for Robinson’s collection, The Givenness of Things. The pieces vary by occasion. They are written for disparate audiences, sometimes as commencement speeches, sometimes as invited lectures on a chosen or assigned topic. Necessarily, then, the reader does not quickly arrive at a neatly formulated thesis. However, over time, a sustained argument comes into view. Points of emphasis build through repetition; interesting asides are picked up and elaborated. Robinson’s thinking gathers force less by the secure scaffolding of an academic essay than by the gathered observations of human beings thinking and acting in these early hectic years of the 21st century.

Or failing to think. Robinson is convinced that we Americans have become a forgetful people. The list of things that we have forgotten is long: we have forgotten the legacy of the Reformation; we have forgotten the value of the common good manifested in things like publicly funded libraries and schools; we have forgotten the principles of the Civil Rights Movement; we have forgotten the intellectual, imaginative, and spiritual capacities of the common person; and we have forgotten that our minds are more than our brains. Fundamentally, we have forgotten ourselves. In the process, Robinson says, we have forgotten God.

You can read the full review here: http://readingreligion.org/books/give….

View all my reviews

Exclusion and Embrace–Miroslav Volf

51CPp63bTcL._SX329_BO1,204,203,200_Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation by Miroslav Volf My rating: 4 of 5 stars

Some years ago my wife, Shannon, occasionally wrote reviews of classic books for a publication for
gifted high school students. Although I don’t think there is an official genre know as the re-review, I think there probably ought to be. In a day and age when most people fail to read even one book a year, much less a relatively challenging and completely serious and comprehensive work of theology, perhaps we readers ought to take it as part of our role to reintroduce books from decades past to readers for whom they will be new, if not unheard of. It’s in that spirit that I take a few minutes to write out some thoughts on Volf’s Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation, a book first published in 1996. Still in print and available 22 years later from Abingdon Press, I felt Volf’s wrestling with questions of identity and the possibility of embrace spoke to our own period, if only because in the age of Trump we seem to be wrestling more starkly, and perhaps more helplessly, with the questions that drive Volf’s reflections. Can we all just get along, much less embrace, in the face of random police shootings in the name of civil order, family separations in the name of national security, lethal white unity rallies with good people on all sides on all sides, and the general belief that we are so hopelessly separated by our different identities that empathy is beside the point and, in the words of Roxane Gay, we should all just stay in our lanes?

I would like to think a work of theology could solve all this; indeed, Volf indicates that it is the real work of theologians to be about the business of helping to form subjects who could bring about the world of embrace that he imagines. There is a generosity of vision in Volf’s book that I find admirable, even compelling. His central concept of embrace is not a campfire Kumbaya version of hugging it out, but a compelling narrative of what it means, or at least ought to mean, to be a fully realized human being. For Volf, the notion of embrace is inherent in the mutual and overspilling love of the Trinity, as well as the fundamental character of God’s engagement with human beings; the incarnation is a metaphysical embrace of humanness, and the cross is an appeal to be embraced in return. Human beings are only fully realized as human beings when we actually seek to give up our separateness and embrace others as we find them. As he puts it:

the most basic thought that it [the metaphor of embrace] seeks to express is important: the will to give ourselves to others and “welcome” them, to readjust our identities to make space for them, is prior to any judgment about others, except that of identifying them in their humanity. The will to embrace precedes any “truth” about others and any construction of their “justice.” This will is absolutely indiscriminate and strictly immutable; it transcends the moral mapping of the social world into “good” and “evil”

It is unfortunate, of course, that we often experience our religion most fundamentally as an act of exclusion, whether in the practice of shunning, hellfire and brimstone preachers, or the simple and more mundane acts of making sure our church services and gatherings for fellowship feel comfortable for the already comfortable, and uncomfortable for the already discomfited or destitute. And so Volf’s work is surely a challenge to the good and the just and the true among us. He notes with approval Nietzsche’s reminder that the crucifixion was an act of the righteous:

Nietzsche underscored the connection between the self-perceived “goodness” of Jesus’ enemeies and their pursuit of his death; crucifixion was a deed of “the good and just,” not of the wicked, as we might have thought. “The good and just” could not understand Jesus because their spirit was “imprisoned in their good conscience” and they crucified him because they construed as evil his rejection of their notions of good (61)

At the same time, Volf’s prescriptions sit only uncomfortably with current conceptions of justice and empowerment, not least because the proper goal of a world formed by the concept and practice of embrace is not freedom or self-realization, at least not as these terms have been typically thought of in both our modern and post-modern socialities. Volf’s work asks us to imagine the ideal of embrace not as the coming together of two fundamentally separate individuals “hugging it out” when it comes to their differences, but rather as a complex dance in which we realize that we cannot be what we ought to be until we learn to genuinely love those that we have despised, and even more that we find it in in ourselves to love those who have despised us. As he puts it:

At the core of the Christian faith lies the persuasion that the “others” need not be perceived as innocent in order to be loved, but ought to be embraced even when they are perceived as wrongdoers. As I read it, the story of the cross is about God who desires to embrace precisely the “sons and daughters of hell.” (85).

This kind of call sounds strange to our age of tribalism, though perhaps no stranger than any age where we find it easy to love those like us, less easy to love those unlike us, and not possible at all to love those who do not love us. On the other hand, perhaps it is not so different from the famous proclamation from Martin Luther King, Jr. that “Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”

Volf has a complicated, and I think useful, description of embrace as a fourfold process:

The four structural elements in the movement of embrace are opening the arms, waiting, closing the arms, and opening them again. For embrace to happen, all four must be there and they must follow one another on an unbroken timeline; stopping with the first two (opening the arms and waiting) would abort the embrace, and stopping with the third (closing the arms) would pervert it from an act of love to an act of oppression and, paradoxically, exclusion. The four elements are then the four essential steps of an integrated movement. (141)

This structure seems to me to both recognize and respect the integrity of others in their freedom. Embrace cannot be forced; nor is embrace limitless. Nevertheless, in Volf’s understanding, embrace is necessary to our full humanity, to forgiveness, and ultimately to justice and the task of creating the kind of society in which we might hope to live and flourish as human beings.

As I said at the outset, I think Volf’s book is worth reading since it is eerily contemporary in its impulses and in its wrestling. We can learn from him even where we disagree. I do think that if the book were written now, he might have to ask harder questions about the relationship between justice and love, between embrace and power. It’s very clear in Volf’s work that he subordinates justice to love, saying that embrace has to shape the definition of justice, that embrace is “about love shaping the very content of justice.” This is well and good, but it remains unclear that embrace is possible outside the possibility or at least the horizon of justice. From my own position situated within the matrices of power as a white male American middle class human being–all affording me pleasures and potentialities and possibilities that others do not possess in an unjust world–what does it mean for me to offer embrace in the absence of justice. Is it possible to expect embrace outside the quest or journey toward justice. Volf’s book reflects on repentance as a part of this process, but I think he could use even more thinking here in the particular ways that repentance is properly not simply a turn from the self and toward the other (ultimately God), but is also and must be a turning away from injustice–and my participation in it–toward justice, away from a life in which embrace might be colored with the expectation of inevitable betrayal and toward a life of mutuality that in some ways must accompany embrace. Although I think we would do well to wonder whether subordinating justice is any more appropriate as a Christian ethic than would be the subordinating of one person of the Trinity to another, I do think the Volf’s wrestling is worth our reckoning with. It is surely the case that 20 years later we are no closer to the beloved community that embrace would supposedly make possible than we were when Volf wrote this very good and important book. View all my reviews