This essay provides an overview of the distinctive challenges presented to teaching and learning in religious and theological studies by the conditions and characteristics of “millennial” students. While the emerging literature on this generation is far from consistent, it is still instructive and important to engage, as students that are immersed in technology and social networking have different facilities and difficulties that educators would do well to carefully address and critically employ. Teachers in theological and religious studies are distinctly positioned to grapple with such conditions, particularly around the practices of identity formation, media literacy, and embodiment. Attention to the development of such practices engages key issues for both the millennial students and the religious and theological studies teacher: virtual reality, spiritual identity, globalization and violence, critical consumption and ethical creativity, focused and contemplative thinking, and intercultural and interpersonal respect.
Though many scientists and scholars of the environmental humanities are referring to the current geological era as the anthropocene, this article argues that there are some problems with this trope and the narrative that emerges from it. First, responsibility for the current era of climate weirding is not shared equally, some humans are way more responsible than others. Second, the claim of the anthropocene works rhetorically to maintain a sense of human exceptionalism from the rest of the evolution of life on the planet. Third and finally, the suggestion that this geological era be named the anthropocene suggests that the problem and the solution to our ecological crisis lie with Homo sapiens. Does this not re-create the sense of mastery that has fueled contemporary planetary ills in the first place? This paper argues that the idea of agency must be reconfigured and redistributed throughout the planetary community in order to deal with the wicked problems arising from climate weirding and an uncertain future.
This article explores how religion and science, as worlding practices, are changed by the processes of globalization and global climate change. In the face of these processes, two primary methods of meaning making are emerging: the logic of globalization and planetary assemblages. The former operates out of the same logic as extant axial age religions, the Enlightenment, and Modernity. It is caught up in the process of universalizing meanings, objective truth, and a single reality. The latter suggests that the processes of globalization and climate change break open any universalizing attempt at meaning onto a proliferation of different, evolving planetary contexts. Both science and religion are affected by these changes, and the ways in which they shape our understandings of and relationship to the rest of the natural world are changed.
Using case studies from the Indonesian context, this article argues that the current truth regimes we now live by are always and already "hybrid" and that we need new methods for understanding meaning-making practices in an era of globalization and climate change than comparative approaches allow. Following the works of such thinkers as physicist Karen Barad, political philosopher William Connolly, and eco-critic Timothy Morton, this article develops the idea that an event-oriented or object-oriented approach better captures our hybrid meaning-making practices. Not only that, but it also provides a lens through which to understand traditions as polydox (rather than orthodox) and the rise of "modern" science as itself a planetary (rather than a Western) phenomenon.
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