In The Archive we republish an article that, in hindsight, may have been ahead of its time with i... more In The Archive we republish an article that, in hindsight, may have been ahead of its time with its prescience. Our second pull for this issue is a 2005 piece from Lieve Orye where he discusses the intricacies of categorizing religious studies as an art or a science. He endeavors to find out if the field should be studied with a scientific approach. Orye posits that maybe this is not even a question we should be asking. This piece was originally published in Council for the Societies for the Study of Religion Bulletin 34.1–2, 14–18.
Elina Hankela’s liberationist work in a South-African context is a prime exemplification of takin... more Elina Hankela’s liberationist work in a South-African context is a prime exemplification of taking the ethnographic turn in theology. This piece elaborates upon her critical questioning regarding what it means to be human when doing research, and what it means to do research in a world that is inhumane. Ethnographical research presents itself as a site of being human and thus as an experimental place for love, right relationship, and redemption. Ethnography is not only done ‘from the body’ but takes the shape of Ubuntu, fighting systemic inhumanity within ongoing social life. The author discusses how this leads to an understanding of research as learning from and with the other, ideally entailing long-term engagement, blurring the line between research and life. In the second part, the author brings Hankela’s work into conversation with other work that takes up an explicitly relational, dialogical and open-ended approach. Hankela’s distinction between research as ‘hand outs’ and res...
Weten door Vergelijken: Over Cultuur en Cultuurwetenschappen
Vergelijkende Cultuurwetenschap, 1997
... Please use this identifier to cite or link to this item: Record Details. Record ID, 268280. R... more ... Please use this identifier to cite or link to this item: Record Details. Record ID, 268280. Record Type, misc. Author, Hendrik Pinxten [801000458179] - Ghent University Hendrik.Pinxten@UGent. be; Lieve Orye [801000968542] - Ghent University [email protected]. ...
Papeles de trabajo: La revista electrónica del IDAES, May 1, 2013
Una pared camino al Río Al caminar por una senda hacia el Río, uno participa de un mundo que se d... more Una pared camino al Río Al caminar por una senda hacia el Río, uno participa de un mundo que se despliega continuamente. Una pared no es un objeto, sino una confluencia de materiales, todos moviéndose, cada uno a su tiempo y en correspondencia con los otros, una historia de generación y transformación, de coagulación y dispersión, de huellas e hilos, de luz y sombra, de lluvia y viento, que permite que las huellas de la pared en desaparición estén en las raíces del árbol mientras las raíces de la nueva vida se entretejen a través de su corteza superficial.
Keeping Living Realities Alive in Descriptions: Following McClintock Fulkerson’s Good Samaritan Church Forward
Ecclesial Practices, 2016
Theology and ethnography discussions aim to reconnect abstract theology with concrete life. Withi... more Theology and ethnography discussions aim to reconnect abstract theology with concrete life. Within these ongoing debates the concern can sometimes be heard that living realities need to be kept alive in description. This article aims to contribute to these reflections by emphasizing with anthropologists João Biehl and Tim Ingold the importance of respecting the temporal orientation of life and recognizing the unfinishedness and ongoing nature of life. Ingold’s reflections on lifeless ethnographicness, participant observation and the unity of movement, observation and description are introduced and their relevance explored in relation to McClintock Fulkerson’s study of Good Samaritan umc in her book Places of Redemption (2007). A deeper diagnosis of both the obliviousness in church and bias in theology is suggested and a brief exploration of how Good Samaritan umc can be heard as an ongoing story is undertaken.
In this extensive editorial conclusion several threads woven in the contributions of this edited ... more In this extensive editorial conclusion several threads woven in the contributions of this edited volume are brought together and drawn into conversation with the work of anthropologist Tim Ingold. Through five themes the terms ‘relation’, ‘vulnerability’ and ‘love’ are reaffirmed as key notions for theological anthropology in the twenty-first century. The first theme of theological anthropology’s conversation with the discipline of anthropology addresses Michael Banner’s call for an anthropological turn as well as the ongoing conversations between theology and evolutionary anthropology and proposes Ingold as a key conversation partner. Woven through this first theme, the second theme concerns a relational understanding of being human as a practice and never-ending task, which demands a recognition of the primacy of ‘knowing-in-being’ and the necessity of a forward-going approach. The third and fourth themes are further explorations of this knowing-in-being by connecting Ingold’s insights with, on the one hand, Brian Brock’s notion of existing-in-believing and Markus Mühling’s attention to tradition and way-formation, and with Elizabeth Gandolfo’s and Paul Fiddes’ discussion of our ‘wild’ world in which vulnerability is a given, on the other hand. The fifth theme brings us to theology’s areas of concern in this conversation with anthropology, more particularly, the need to discern when to embrace and when to resist vulnerability, and an understanding of such discernment and resistance as a form of existing-in-believing in which love as the deepest reality is discovered from within.
Elina Hankela's liberationist work in a South-African context is a prime exemplification of takin... more Elina Hankela's liberationist work in a South-African context is a prime exemplification of taking the ethnographic turn in theology. This piece elaborates upon her critical questioning regarding what it means to be human when doing research, and what it means to do research in a world that is inhumane. Ethno-graphical research presents itself as a site of being human and thus as an experimental place for love, right relationship, and redemption. Ethnography is not only done 'from the body' but takes the shape of Ubuntu, fighting systemic inhumanity within ongoing social life. The author discusses how this leads to an understanding of research as learning from and with the other, ideally entailing long-term engagement , blurring the line between research and life. In the second part, the author brings Hankela's work into conversation with other work that takes up an explicitly relational, dialogical and open-ended approach. Hankela's distinction between research as 'hand outs' and research as 'help' is further characterized as a distinction between retrospective research, done from a privileged distance and therefore dehu-manizing, and that research done by academics on the formative and creative margins , which, like life and being human, is prospective, allowing for the possibility of the emergence of something new, allowing the other 'a new beginning'.
Worldviews, Science and Us - Interdisciplinary Perspectives on Worlds, Cultures and Society - Proceedings of the Workshop on ‶Worlds, Cultures and Society″, 2011
In The Archive we republish an article that, in hindsight, may have been ahead of its time with i... more In The Archive we republish an article that, in hindsight, may have been ahead of its time with its prescience. Our second pull for this issue is a 2005 piece from Lieve Orye where he discusses the intricacies of categorizing religious studies as an art or a science. He endeavors to find out if the field should be studied with a scientific approach. Orye posits that maybe this is not even a question we should be asking. This piece was originally published in Council for the Societies for the Study of Religion Bulletin 34.1–2, 14–18.
Elina Hankela’s liberationist work in a South-African context is a prime exemplification of takin... more Elina Hankela’s liberationist work in a South-African context is a prime exemplification of taking the ethnographic turn in theology. This piece elaborates upon her critical questioning regarding what it means to be human when doing research, and what it means to do research in a world that is inhumane. Ethnographical research presents itself as a site of being human and thus as an experimental place for love, right relationship, and redemption. Ethnography is not only done ‘from the body’ but takes the shape of Ubuntu, fighting systemic inhumanity within ongoing social life. The author discusses how this leads to an understanding of research as learning from and with the other, ideally entailing long-term engagement, blurring the line between research and life. In the second part, the author brings Hankela’s work into conversation with other work that takes up an explicitly relational, dialogical and open-ended approach. Hankela’s distinction between research as ‘hand outs’ and res...
Weten door Vergelijken: Over Cultuur en Cultuurwetenschappen
Vergelijkende Cultuurwetenschap, 1997
... Please use this identifier to cite or link to this item: Record Details. Record ID, 268280. R... more ... Please use this identifier to cite or link to this item: Record Details. Record ID, 268280. Record Type, misc. Author, Hendrik Pinxten [801000458179] - Ghent University Hendrik.Pinxten@UGent. be; Lieve Orye [801000968542] - Ghent University [email protected]. ...
Papeles de trabajo: La revista electrónica del IDAES, May 1, 2013
Una pared camino al Río Al caminar por una senda hacia el Río, uno participa de un mundo que se d... more Una pared camino al Río Al caminar por una senda hacia el Río, uno participa de un mundo que se despliega continuamente. Una pared no es un objeto, sino una confluencia de materiales, todos moviéndose, cada uno a su tiempo y en correspondencia con los otros, una historia de generación y transformación, de coagulación y dispersión, de huellas e hilos, de luz y sombra, de lluvia y viento, que permite que las huellas de la pared en desaparición estén en las raíces del árbol mientras las raíces de la nueva vida se entretejen a través de su corteza superficial.
Keeping Living Realities Alive in Descriptions: Following McClintock Fulkerson’s Good Samaritan Church Forward
Ecclesial Practices, 2016
Theology and ethnography discussions aim to reconnect abstract theology with concrete life. Withi... more Theology and ethnography discussions aim to reconnect abstract theology with concrete life. Within these ongoing debates the concern can sometimes be heard that living realities need to be kept alive in description. This article aims to contribute to these reflections by emphasizing with anthropologists João Biehl and Tim Ingold the importance of respecting the temporal orientation of life and recognizing the unfinishedness and ongoing nature of life. Ingold’s reflections on lifeless ethnographicness, participant observation and the unity of movement, observation and description are introduced and their relevance explored in relation to McClintock Fulkerson’s study of Good Samaritan umc in her book Places of Redemption (2007). A deeper diagnosis of both the obliviousness in church and bias in theology is suggested and a brief exploration of how Good Samaritan umc can be heard as an ongoing story is undertaken.
In this extensive editorial conclusion several threads woven in the contributions of this edited ... more In this extensive editorial conclusion several threads woven in the contributions of this edited volume are brought together and drawn into conversation with the work of anthropologist Tim Ingold. Through five themes the terms ‘relation’, ‘vulnerability’ and ‘love’ are reaffirmed as key notions for theological anthropology in the twenty-first century. The first theme of theological anthropology’s conversation with the discipline of anthropology addresses Michael Banner’s call for an anthropological turn as well as the ongoing conversations between theology and evolutionary anthropology and proposes Ingold as a key conversation partner. Woven through this first theme, the second theme concerns a relational understanding of being human as a practice and never-ending task, which demands a recognition of the primacy of ‘knowing-in-being’ and the necessity of a forward-going approach. The third and fourth themes are further explorations of this knowing-in-being by connecting Ingold’s insights with, on the one hand, Brian Brock’s notion of existing-in-believing and Markus Mühling’s attention to tradition and way-formation, and with Elizabeth Gandolfo’s and Paul Fiddes’ discussion of our ‘wild’ world in which vulnerability is a given, on the other hand. The fifth theme brings us to theology’s areas of concern in this conversation with anthropology, more particularly, the need to discern when to embrace and when to resist vulnerability, and an understanding of such discernment and resistance as a form of existing-in-believing in which love as the deepest reality is discovered from within.
Elina Hankela's liberationist work in a South-African context is a prime exemplification of takin... more Elina Hankela's liberationist work in a South-African context is a prime exemplification of taking the ethnographic turn in theology. This piece elaborates upon her critical questioning regarding what it means to be human when doing research, and what it means to do research in a world that is inhumane. Ethno-graphical research presents itself as a site of being human and thus as an experimental place for love, right relationship, and redemption. Ethnography is not only done 'from the body' but takes the shape of Ubuntu, fighting systemic inhumanity within ongoing social life. The author discusses how this leads to an understanding of research as learning from and with the other, ideally entailing long-term engagement , blurring the line between research and life. In the second part, the author brings Hankela's work into conversation with other work that takes up an explicitly relational, dialogical and open-ended approach. Hankela's distinction between research as 'hand outs' and research as 'help' is further characterized as a distinction between retrospective research, done from a privileged distance and therefore dehu-manizing, and that research done by academics on the formative and creative margins , which, like life and being human, is prospective, allowing for the possibility of the emergence of something new, allowing the other 'a new beginning'.
Worldviews, Science and Us - Interdisciplinary Perspectives on Worlds, Cultures and Society - Proceedings of the Workshop on ‶Worlds, Cultures and Society″, 2011
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