Exhibit A

In "Theorizing Religion" today, students had 20 minutes to design an exhibition on world religions. We'd all been to see religion-related exhibits at the American Museum of Natural History, and taken a virtual tour of the Museum of World Religions in Taiwan. We've also read critiques of the very category of "world religions." I suggested it would be good to agree on the kind of space to fill - how many rooms, etc. - and someone suggested a circular hall, which I gave a single entrance.

Twenty minutes later we had three compelling and compellingly different exhibitions. One let viewers choose whether to start with "Practices" or "Death, Rebirth, Afterlife," or head straight toward "Divinity, Higher Powers," or intervening shows of texts and places of worship - each a medley of multiple traditions. In the middle of the room is an area for sitting and engaging the other senses, from scent to sound. Pamphlets with analyses by scholars and theologians are available as viewers enter. The space has a dome-like ceiling across which various cosmic and celestial images play.

Another group imagined a constantly changing space, with semi-translucent screens hanging from the ceilings which viewers can move around at will. Each screen carries images of various elements of traditions and practices from around the world on both sides, photographs as well as artworks, some moving, which each viewer encounters in a different maze-like configuration. It is hoped that viewers feel free to rearrange images. Near the center of the space is a staircase to a platform from which viewers can watch the constant dance of images and people below. The exhibit can be entered and exited from any side.

A final group went in the opposite direction. Visitors to "PATH" have a single tunnel-like trajectory, and see exactly the same things as every other visitor, in exactly the same sequence. On the way into this labyrinth, they see art works inspired by religious experiences, arrayed chronologically. No work is marked in terms of ethnicity, nationality or geography, but mixed among the works are descriptions of historic overlaps. At the labyrinth's center, viewers arrive at the present day, then wind their way out, this time encountering videos of contemporary phenomena. Images would again be hung from the ceiling, allowing viewers to see the feet of other visitors to the labyrinth (albeit going in the opposite direction). 

Which would you like to visit - or curate? 

Fenced off

Makes a cool picture, though... 

Autumnal apparitions

Native and interloper, at Blauvelt State Park, each a little otherworldly

Windfall

It's called "red maple" for the stems, not the leaves, dontcha know

Walled garden

 

Seen from above you almost don't notice the trees are now off limits

Sudden shower

There's a gorgeous arboreal cover on the newest New Yorker, Sergio Garcia Sánchez's Hiroshige-inspired "Sudden Shower." 

I love how the tree keeps growing upward and out of the frame on the right, too venerable to be concerned with symmetry. It must have been drawn from life!

The people still speak

Forbidden garden

We received word today that the Lang courtyard will be closed off for three to four months due to facade repairs and renovations. In the next days, barriers will block ground-level access, leaving only window views.

Canonize this!

For the Feast of All Saints, behold this glory, a new work of the queer Episcopalian illustrator Andrew Freshour, "Jesus Christ and the Saints."

In total, I painted fifty saints. It was quite the journey picking them all. I included saints from the Anglican/Episcopal Church, Lutheran Church, Roman Catholic Church, Eastern Orthodox Church, and various Protestant reformers. I also added important Christian civil rights activists and martyrs, like MLK Jr, Jonathan Daniels, and Matthew Shepard.  

I think I've puzzled out another dozen. How many can you divine?

November!

Job seekers

Attended a presentation on trends and challenges in higher education today, from one of the sources of the materials which were keeping my Provost's Office colleague up at night. Nightmarish indeed was this slide on changes in work. My colleague had mentioned hearing the half-life of job skills keeps shortening part: most workers will need on the job retraining every five years. But the research indicates many workers will not be on the same job at all: Today's workers have not just 12-30 jobs over a lifetime, but multiple careers as well. Twelve to thirty?! Many sectors are included here, but still, wow.

I can't wrap my head around this. The implications for higher ed, the focus of the talk, are perhaps clearer: workers will be regularly needing retraining in and between jobs - a market for adult education, albeit focused on short shelf-life job skills. Us liberal arts types might be the only ones also to see an enhanced need for the "durable skills" of critical thinking, research, communication, ethical reflection, collaboration, etc., too. But what of the workers themselves?

Beyond the matter of commuting and health care, lodging and schools (no small matter any of them!), does this mean most workers will always be on the market, always looking for the next opportunity given the likelihood their current employment won't last? (Is this what young folks mean by learning to "brand yourself"?) How nerve-wracking, how exhausting, even for those who manage to stay ahead of the game, securing a satisfying next gig before the last one peters out. 

But I wonder also what this means existentially, spiritually, since meaningful work is central to a full life. In Theorizing Religion a few weeks ago we reviewed Marx's claim that the forms of personal spirituality emerging already in his time were the sign of a thorough alienation of laborers from their labor. 

Marx worried that work harnessed to the caprice of a commodity market decoupled from actual human need and meaning - manufacturers pay laborers to make whatever sells, workers take whatever jobs are avaiable - voided labor of its meaning to the laborer. A restless and unending calibration of your skills with an ever changing market seems like a more extreme form of this abstraction. 

What religious world would be the "reflex" here? (Reflex isn't a good thing: it's smoke showing there's a fire.) A restless accruing of ever more means to spiritual balance and control? An eclipsing of even a shred of meaning in one's human agency, seeking release instead in mystical, perhaps psychedelically mediated other worlds? The presentiment that this whole world is run by spiritual forces inimical to human values, who can be resisted only through a warfare of charismatic extremity? A quasi-religious exaltation of the apparently unchangeable realities of biological reproduction? A seeking of kinship in forms of life radically unlike the human, from the fungal to the digital to the, well, arboreal?

I think I might take advantage of the relationships with alums I've rekindled for "DIY Religion" to pick their brains about this...