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Reflections on Mourning Religion: A Response to the Respondents

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Abstract

This article is a response to the Mourning Religion review essays published in this forum. Specifically, it addresses the respondents’ concerns as they impact three related areas: the relationship between mourning and religion, mourning and melancholia, and mourning and the religious intellectual.

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Notes

  1. For remarks presented at Peter Homans’ memorial service, see Criterion, forthcoming.

  2. Jones (2008) argues that fundamentalism cannot be conceptualized in terms of the symbolic losses associated with modernization. Marty and Appleby (2004), however, discuss this paradox in Fundamentalisms Comprehended.

  3. See, for example, Stewart Guthrie (1993), Faces in the Clouds, chapter 1; Benson Saler (1999), Conceptualizing Religion: Immanent Anthropologists, Transcendent Natives and Unbounded Categories; or M.D. Stringer (2008), Contemporary Ethnography and the Definition of Religion.

  4. Illustrative texts include Susan Starr Sered (1996), Priestess, Mother, Sacred Sister; Rita Gross (1996), Feminism and Religion; and Stacey Floyd-Thomas (2006), Deeper Shades of Purple: Womanism in Religion and Society.

  5. For a useful example of a contemporary theorist who combines self-critical reflection on nomenclature with interesting use of it, see Thomas Tweed (2008), Crossing and Dwelling. Tweed is notable as well for his use of feminist, postcolonial and other approaches.

  6. Exemplary works on the relation of religion and/or religious studies to the academy include: D.G. Hart (2002), The University Gets Religion: Religious Studies in American Higher Education; Julie A. Reuben (1996), The Making of the Modern University: Intellectual Transformation and the Marginalization of Morality; and Douglas Jacobsen and Rhonda Jacobsen (2008), The America University in a Postsecular Age. See also Susan E. Henking (2004), “Religion, Religious Studies and Higher Education: Into the 21st Century.”

  7. See William Parsons (1991, p. 5).

  8. MR, p. 3.

  9. We embrace Jacob Belzen’s suggestion of the value of an empirical study of mourning among professors.

  10. Personal communication to the editors, June 2009.

  11. In Secularisms, Janet Jakosen and Ann Pellegrini (2008) have argued that every secularization follows a very particular religion. This argument is not, of course, unrelated to the notion that every religious studies is a particular religious studies, emerging in a particular context through particular mourning. Read against the American case, for example, the emergence of religious studies in Quebec or South Africa may illustrate this. See in this regard, the work of Michel Despland, and, on South Africa, David Chidester.

  12. The history of the University of Divinity School is, of course, not exempt from the complex gendering of higher education and religion.

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Correspondence to William B. Parsons.

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Parsons, W.B., Jonte-Pace, D. & Henking, S.E. Reflections on Mourning Religion: A Response to the Respondents. Pastoral Psychol 59, 385–396 (2010). https://doi.org/10.1007/s11089-009-0270-2

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