A Book Review of Holy Misogyny

This nice write up on my book, Holy Misogyny, was just published by Midwest Book Review:

The earliest decades of the Christian movement saw the beginnings of gender role conflicts exemplified by Paul's exhortation against women preaching in church gatherings. The suppression of women's roles in favor of male ecclesiastical privilege continued to strengthen in the succeeding early centuries and still have immense ramifications in the Catholic, Orthodox, and Protestant congregations and churches today. "Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter" is a superbly researched 200-page compendium by April D. DeConick (Isla Carroll and Percy E. Turner Professor of Biblical Studies, Rice University) presenting the origins of such Christian doctrinal issues as to why God is male, the association of women with sin, the denial of priesthood to females, and more. Informed and informative, thoughtful and thought-provoking, "Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter" is a strongly recommended read for anyone concerned with the origin of gender equality issues within the contemporary Christian community.

Book Note: Esotericism and the Academy (Wouter J. Hanegraaff)

This is just a quick note to let you know that Hanegraaff's newest book on esotericism has been published by Cambridge.  The book studies the Academy's marginalization of esotericism in the modern era. Hanegraaff puts forward a convincing argument that esotericism has had an incredible impact on western thought since the Renaissance, and the time has come to acknowledge and study this.  It is about time!

Wouter J. Hanegraaff,  Esotericism and the Academy: Rejected Knowledge in Western Culture. 

The Table of Contents:

Introduction: Hic sunt dracones

1. The History of Truth: Recovering Ancient Wisdom

Competing Macrohistories – Platonic Orientalism – The Christian Apologists – The Wise Man from

the East: Gemistos Plethon – The Platonic Theologian: Marsilio Ficino – Secret Moses: Giovanni Pico

della Mirandola and Christian Kabbalah – The Universal Catholic: Agostino Steuco – The End of a

Cycle

2. The History of Error: Exorcizing Paganism

Against the Pagans – Against the Fathers – The Anti‐Apologist: Jacob Thomasius – The

Heresiologist: Ehregott Daniel Colberg – The Pietist Reaction – The Birth of Religionism: Gottfried

Arnold –Enlightenment and Eclipse – The Historian: Jacob Brucker – The Parting of the Ways

3. The Error of History: Imagining the Occult

Tainted Terminologies 1: Superstition – Tainted Terminologies 2: Magic – Tainted Terminologies 3:

Occult – Alchemy between Science and Religion – The Organization of Secrecy – The Occult

Marketplace – Elemental Fiction – Compendia of Rejected Knowledge – Secret Traditions and

Hidden Histories – The Waste Land

4. The Truth of History: Entering the Academy

Magnetic Historiography: German Romantic Mesmerism and Evolutionism – The Archetype of

Eranos: Carl Gustav Jung and the Western Unconscious – Eranos and Religionism: Scholem, Corbin,

Eliade – The Return of the Historians: From Peuckert and Thorndike to Frances Yates – Antoine

Faivre and Western Esotericism – Esotericism in the Academy

Conclusion: Restoring Memory

Here is the publisher's description:

Academics tend to look on 'esoteric', 'occult' or 'magical' beliefs with contempt, but are usually ignorant about the religious and philosophical traditions to which these terms refer, or their relevance to intellectual history. Wouter Hanegraaff tells the neglected story of how intellectuals since the Renaissance have tried to come to terms with a cluster of 'pagan' ideas from late antiquity that challenged the foundations of biblical religion and Greek rationality. Expelled from the academy on the basis of Protestant and Enlightenment polemics, these traditions have come to be perceived as the Other by which academics define their identity to the present day. Hanegraaff grounds his discussion in a meticulous study of primary and secondary sources, taking the reader on an exciting intellectual voyage from the fifteenth century to the present day and asking what implications the forgotten history of exclusion has for established textbook narratives of religion, philosophy and science.

Book Note: Dark Mirrors by Andrei A. Orlov

Andrei Orlov presents us with a new book on a wicked subject: the origins and development of the demons Azazel and Satanael in early Judaism and Christianity. 

I remember when, a few years ago, Professor Orlov was working on the temptation narratives in the gospels and presented a paper in the New Testament Mysticism Project on Satan.  He noted that the narrative of Satan was an upside down version of patterns of ascent of heroes in the Judeo-Christian tradition.  I recall how this insight was met with enthusiasm among the group, and it appears to have become the impetus for Professor Orlov to explore this symmetry more fully.  Now he gives us the results of that exploration in a wonderful book just published by SUNY.  It is called Dark Mirrors: Azazel and Satanael in Early Jewish Demonology. 

The book takes up the correspondence of inverse symmetry, when the antagonist or protagonist of the story takes the place of his opponent by acquiring peculiar attributes and conditions of his counterpart. He notes that in the Book of the Watchers, the fallen angels and the hero Enoch mirror each other in the exchange of offices, roles, attributes, and even wardrobes (5).  Professor Orlov traces this pattern in two traditions, one involving Satan as the source of evil, the other Azazel.  His study plays close attention to the sacerdotal dimension of this demonology, showing that the peculiar transformations of the adversaries have cultic signficance within the liturgical settings of the Jewish tradition (7).

The book is written along these chapter lines:

1: "The Likeness of Heaven": Kavod of Azazel in the Apocalypse of Abraham
2: Eschatological Yom Kippur in the Apocalypse of Abraham: The Scapegoat Ritual
3: The Garment of Azazel in the Apocalypse of Abraham
4: The Watchers of Satanael: The Fallen Angels Traditions in 2 Slavonic Enoch
5: Satan and the Visionary: Apocalyptic Roles of the Adversary in the Temptation Narrative of the Gospel of Matthew
6: The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and the Book of Giants

It is wonderful to see this book come into being from its glowing inception during our seminar to its book form.  And wow! SUNY finally made a gorgeous cover.

I leave you with a verse that opens his book, which leaves me to ponder the power of the deep and dark which the Gnostics I study also knew:

Come and see: There are chariots of the left in the mystery of the Other Side and chariots of the right in the mystery of the supernal Holiness, and they match one another...(Zohar I.211b).

On my way to San Francisco

AAR/SBL are back together and in San Francisco.  Off to the meeting in a few minutes.  So glad to be able to see friends from AAR that I haven't seen in years.

News about Holy Misogyny

Wow this semester has really gotten away from me.  So sorry.  A couple of items to bring to your attention.  First, the Kindle version of Holy Misogyny is now out HERE.  I know that several of my readers were hoping for the e-version, so here it is.  I still haven't any response from Barnes & Noble, so if you want it in Nook format, please let Barnes & Noble know.  Honestly, this is about you and what you want.  These companies are listening to you because things are so much in turmoil in the publishing world right now. 

Second, my Tolle Lege talk on Holy Misogyny has been rescheduled for February 21, 7-8:30 pm in the Kyle Morrow Room, Fondren Library, Rice campus.  Sorry that we had to reschedule, but I was very ill and unable to make the Nov 1 presentation.

The Houston Chronicle has just posted a story on our Tolle Lege series HERE.  Hope you like it!

Get Sparked by the Humanities

For years I have been listening to the critique of the Humanities and watching its erosion.  I have noticed a couple of things contributing to its demise.  The first, in my opinion, has been the direct result of post-modern thought, which has emptied texts and other cultural productions of authorship and meaning.  It takes my breath away when I think of what this single claim (and it is nothing more than a claim that so many have bought into) has done to the Humanities.  When credit is no longer given to an author and meaning is derivative only of the reader, why bother studying the culture that produced the text or object?  Why bother learning the language that the text was produced in?  Why bother spending years training in a field when there can be no expert knowledge of or about the text or object, but only perceptions of those who read it and view it?  We are critiquing ourselves out of fields of knowledge.

The second is tied to the first.  If there are no expert fields of knowledge, then what are we supposed to do?  If the disciplines are perceived to be useless, then we better work across disciplines.  So the call for interdisciplinary knowledge arose in the universities and has taken center stage, even to the point that interdisciplinarity has been argued to be the next step.  There should be no more departments.  We should all work together and eliminate the limitations and constructed boundaries of departmentalized knowledge.  We are critiquing ourselves out of departments.

The third is tied to the second.   If we aren't experts in a particular field of knowledge anymore, and departments dissolve, then what?  What purpose can we have?  What use?  When I look around, I see a fast scramble now to the sciences and social sciences (whose professors, by the way, have never bought into the postmodern critique and have maintained strongly expert fields of knowledge and disciplinary boundaries).  How can the humanities make use of the sciences?  Terms like Medical Humanities are becoming the rage.  Environmental Humanities.  Emerging Humanities.  We are critiquing ourselves into the sciences.  

Now you might think that my post is about the need for we in the Humanities to resist these things.  But this would be a false impression.  Critique is good for us, as long as it is constructive.  While the Medical Humanities may turn out to be a fascinating field of study, this does not mean in my opinion that traditional Humanities disciplines should receive any less attention.  In fact, I think we are doing ourselves a real disservice by not highlighting traditional disciplines too.

I think that we have to look at this for what it is.  I think we need to take the discourse back to a healthy constructive place.  I think interdisciplinarity is healthy, as long as we have real disciplines that are interacting and sharing knowledge.  I think that disciplines and departments are not only necessary, but foundational.  You need strong healthy disciplines in order to work across them successfully.

I don't buy into the postmodern argument that has killed the author, authorial intent, or meaning, because I realize (this insight is from the sciences) that humans are embodied, and the things that we produce leave our cognitive imprints, and these imprints are bound to cognitive maps from cultural worlds in which the productions were made.  There is no mind, no knowledge, that floats around out there.  Knowledge is made in us and we make it from within the webs of knowledge culturally shared by us in very specific locations.  I will post more on these ideas in later posts.

For now, what I would like to do is to think about Humanities as a spark.  Those of us who became Humanities professors did so because something was sparked in us when we read a poem, saw a vase, studied a text, listened to a piece of music.  Something happened to us when we read Plato, or Josephus, or the Gospel of Thomas, or Dante, or Blake, or Shakespeare.  What?  What sparked you?

For me, whatever it was, and I have yet to name it, was totally absolutely life-changing.  When I first read Plato, it was nothing less than an epiphany.  When I first started to think, I mean really think about what makes us human, I couldn't stop thinking about it.  When my first philosophy professor showed us a film about what a fire storm would be like if a nuclear explosion went off, and he asked us, would you push the button given this circumstance and that circumstance, well I was shaken to the depths of my very being.  When my religion professor examined biblical texts without preferential treatment, but as cultural productions that had left the imprint of their societies on them, I was so upset I didn't want to go back into his classroom.  Who did he think he was?  Obviously I went back, my curiosity winning my private battle of faith.  I understand fully why curiosity is framed as demonic by so many faith traditions and is proverbial in our culture (curiosity killed the cat).  For all that the sciences had to offer me at the time (I was headed to medical school, and had been in nursing school initially), the call to the Humanities would not leave me alone.  I had been changed by the encounter.  My life had been transformed by its spark.

Byzantine Icons from the Menil Collection

I am excited to pass this information on to you.  The Menil Collection here in Houston (my favorite museum ever) is putting on an exhibit of their rare Byzantine and Russian icons.  The Menil's collection of icons is considered one of the most important in the U.S. with rare pieces from the 6th to the 18th centuries.  The name of the exhibit is Imprinting the Divine (MORE...). 

PHOTO: Saint Marina, Lebanon, possibly Tripoli, 13th century, Tempera and metal leaf on wood, 8-1/2  x 6-3/8 x 7/8 inches. The Menil Collection, Houston. Photo: Paul Hester

This is how they describe the exhibit:

Orthodox Christianity developed in the Near East during the rule of the Byzantine Empire. Greek, Russian, Romanian, Serbian, and Bulgarian Orthodox churches maintained a tradition of icon painting rooted in Byzantium but each expressed it in distinctive ways. Transcending time and place through a delicate balance of tradition and innovation, these images of saintly figures and divine events were designed to imprint their holy subjects on the human mind. Though largely overlooked by Western audiences for much of their history, icons captured the imagination of early modernist painters and their distinct qualities were appreciated by contemporary audiences.
 
An icon, whether in an ancient or modern context, is a sign or likeness of something of greater significance. Throughout history religious icons have been used to instruct, adorn and inspire worship. To be an effective conduit to the sacred, an icon must achieve fidelity to the subject it represents, be accessible enough to be easily remembered, and blend new messages with familiar elements. The icons of Imprinting the Divine reveal a variety of visual strategies that repeat figures and scenes but that also refresh, revise and renew the various elements that go into their creation. As Carr writes in the exhibition’s catalogue, “The art form evolved in both meaning and technique, yet maintained the continuity and fidelity to type so crucial to its purpose. Even now, centuries later…icons have lost none of their power to intrigue and impress.” (p. 33)

A first review of Holy Misogyny

I want to thank Ms. Jasmine Wilson for her thoughtful review of Holy Misogyny on the Englewood Review of Books website.   This is a very interesting and brave website I think.  It is written for a Christian-centered audience, but its reviewers comment on books that are not necessarily written from that same perspective.  I especially appreciated what she had to say toward the end of the review, which I quote here:

It seemed she was writing to a wider audience of those interested in gender studies, not just Christians who were interested in redeeming their own muddled history toward women. Because of that, she does not take at face value that the Scriptures have any sort of spiritual identity, and might make some Christians uncomfortable because of that. However, if readers recognize that she is writing toward a wider audience, I do think her account is appropriately dangerous, and can hopefully jar Christians into action to reverse the long tradition of misogynistic interpretation of Scripture and misogynistic action in the church.

A Valentinian Inscription

Love it when the new picks this kind of thing up (60 years later...). Here is a CBS Live article on an old Christian inscription found in Rome in the 1953, NCE 156. Gregory Snyder has recently published a updated analysis of it in the Journal of Early Christianity in which he argues (with additional evidence) for a 2nd century date and Valentinian provenance. His translation is as follows:

To my bath, the brothers of the bridal chamber carry the torches,
[here] in our halls, they hunger for the [true] banquets,
even while praising the Father and glorifying the Son.
There [with the Father and the Son] is the only spring and source of truth.

Synder, according to CBS, thinks that it is the oldest Christian object we possess.

Professor Synder is working on series of articles on Christian teachers and their schools in Rome. He plans to publish a book on the subject. Looking forward to it.

Network Criticism

Last year, I was involved in a wonderful seminar made possible by an Andrew W. Mellon grant to lead a graduate research seminar, Mapping Death.  One of the stipulations of the seminar was that it had to be interdisciplinary.  The question that arose for me is how do I run a seminar on a topic - in this case Mapping Death - when the individual fellows weren't going to be working on the same project or be in the same field?  I resolved this problem by making method and theory our common ground - to share how our different fields approach our subjects.

This turned out to be very rewarding as I hope the series of posts on the Mellon Seminar I put up last year showed.  I worked very hard to critique the historical approach I was trained in, and to try to develop some kind of approach that would allow movement out of the postmodern no man's land where the author is dead and texts relate to texts as the reader fancies.

In this post, I want to lay out some of the serious questions I have about historical critical studies as I look to move forward with my approach which I am calling Network Criticism:

• What does it mean to the historical enterprise when texts are forced to fit the logic of a modern person, when modern logic is privileged at the expense of the logic of the subjects themselves?
• What does it mean to the historical enterprise when historians snag what they can from the sources to construct systems of backgrounds, influences and linear causal developments that may never have existed in history? 
• What does it mean to the historical enterprise when we construct an author’s intent, and then understand this construction as primary and authoritative? 
• What does it mean to the historical enterprise when we understand the message of the text to be separate from the extended conversation that the text was part of and fueled? 
• What does it mean to the historical enterprise when we treat texts as disembodied discourses, as intellectual histories with no real connection to the material human beings who produced them – to their tangible material bodies or to the material culture they inhabited?

Planning for Society of Biblical Literature Meeting

I can't believe it, but the Society of Biblical Literature Meeting is fast approaching, and hurray! it is a joint meeting with the American Academy of Religion again.  I am a member of both organizations, and so I am so pleased that the two societies are together again. 

There have been some big changes for those of us who are involved in the Early Jewish and Christian Mysticism Section.  We came up for renewal this year, and we sent out a survey to our members.  Based on the results of that survey, we decided to change the name of the section to Esotericism and Mysticism in Antiquity, and to broaden our mission statement: "This unit critically investigates religious currents of secrecy/secrets (esotericism) and/or their revelation through praxis (mysticism) in the formative period of Judaism and Christianity (ca. 500 BCE-500 CE)."

We have two great sessions scheduled for November, one of them a joint session with The Religious Experience in Early Judaism and Early Christianity group.  Please join us if you can.

S19-118

---

Esotericism and Mysticism in Antiquity
11/19/2011
9:00 AM to 11:30 AM
Room: 2011 - Convention CenterTheme: Reconstructing Practice from Texts
The annual banquet dinner for this group will be held at a local restaurant on Saturday evening. Contact April DeConick (adeconick@rice.edu) for reservations and information.
Kelley Coblentz Bautch, University of St. Edwards, Presiding
Jeff Pettis, New Brunswick Theological Seminary
Raising the Serpent: Gods, Magicians, and the Mystical in John 3.14-15 (20 min)
April D. DeConick, Rice University
“The road for souls is through the planets”: The Mysteries of the Ophites Diagrammed (20 min)
Cordula Bandt, Berlin-Brandenburgische Akademie der Wissenschaften
The Tract "On the Mystery of Letters" in Context of Late Antique Jewish, Gnostic and Christian Letter Mysticism (20 min)
Break (5 min)
Grant Adamson, Rice University
Descent of the Soul and the Interpretation of Genesis 1-3 among Jews, Christians, and Later Platonists (20 min)
Ellen Muehlberger, University of Michigan
Evagrian Death Meditation and Amphilochius’s Homily on Lazarus (20 min)
Brent Landau, University of Oklahoma
Mystical Practice and Experience in the Syriac Revelation of the Magi (20 min)
Discussion (25 min)

---

S20-222

---

Esotericism and Mysticism in Antiquity
Joint Session With: Esotericism and Mysticism in Antiquity, Religious Experience in Early Judaism and Early Christianity
11/20/2011
1:00 PM to 3:30 PM
Room: 2018 - Convention CenterTheme: Praxis and Experience in Ancient Jewish and Christian Mysticism
This session is dedicated to the memory of Alan F. Segal
April Deconick, Rice University, Presiding (5 min)
James R. Davila, University of St. Andrews
Ritual Praxis in Ancient Jewish and Christian Mysticism (25 min)
Istvan Czachesz, University of Heidelberg
Experience in Ancient Jewish and Christian Mysticism: Insights from Cognitive Neuroscience (25 min)
Break (10 min)
Frances Flannery, James Madison University
Mysticism as an Epistemological Sub-Category of Religious Experience: The Case of the Testament of Abraham (25 min)
Rebecca Lesses, Ithaca College, Respondent (15 min)
Pieter Craffert, University of South Africa, Respondent (15 min)
Discussion (30 min)

The Digital Humanities

I posted last week about the trouble that technology can cause in the classroom, in terms of students who insist on surfing the internet, reading Facebook, tweeting, and so on while class is in session.  This, however, does not mean that technology is a bad thing.  It means that we need to develop expectations in our classrooms for digital etiquette.

It is also true that the use of technology to teach and research in the Humanities is in full swing, and we need to catch up with this in our classrooms and become more savvy in terms of how we can use technology to help us with our research.

So I'm wondering what ideas you have, as students and as teachers.  What are some of the things that can be done to help us integrate our study of the Humanities and digital technology?  Express your opinion in the comments.

Today the Digital Humanities was featured in the news when 60 NEH grants were given for those with projects that integrated technology and the Humanities.  Here's the story:

WASHINGTON — “Secret plan to replace human scholars with robots,” read Brett Bobley's first slide.

“Oops!” exclaimed Bobley, director of the office of the digital humanities for the National Endowment of the Humanities, feigning embarrassment. The audience, made up mostly of NEH grantees, laughed. They were here at the endowment’s headquarters on Tuesday to celebrate their roles in forging a new frontier for the humanities -- a category of academic fields at risk of turning fallow for lack of public support. 

Humanities research is often derided as gauzy and esoteric, and therefore undeserving of tax dollars. Amid financial crises, humanities departments at many public universities have been razed. But even amid cuts, there has been a surge in interest in the digital humanities -- a branch of scholarship that takes the computational rigor that has long undergirded the sciences and applies it the study of history, language, and culture.

“While we have been anguishing over the fate of the humanities, the humanities have been busily moving into, and even colonizing, the fields that were supposedly displacing them,” wrote Stanley Fish, the outspoken professor of humanities and law at Florida International University, on his New York Times blog in June. 

MORE...

Menil Collection to send back Cyprus Frescoes

If you have not ever had a chance to see the famous Byzantine frescoes that have been on long term loan from the Greek Orthodox Church of Cyprus, don't wait any longer.  The Menil campus will be returning them to Cyprus in February.  I don't know what will happen to the gorgeous chapel and the equally gorgeous glass and iron inner sanctum that holds the frescoes.  So now is the time to go over to the Menil and see them one last time.

Here is the letter from the Menil Director Josef Helfenstein distributed to Friends of the Menil Collection:

After more than two decades in Houston, the beloved Byzantine frescoes will go back to Cyprus in 2012. While this moment is bittersweet, the story of these frescoes—from their rescue, to their long-term loan to us, and now to their return—very much reflects the essence of the Menil Collection, its focus on the aesthetic and the spiritual, and our responsible stewardship of works from other nations and cultures.

In 1983, Dominique de Menil, founder of the Menil Collection, was presented with an extraordinary prospect: to acquire two 13th century frescoes from Cyprus. Mrs. de Menil was struck by their beauty and understood immediately their art historical significance. However, after further research Mrs. de Menil learned that the frescoes had been stolen from their home in a small votive chapel in Lysi, Cyprus.

That knowledge led to an act of extraordinary generosity—in fact, a series of generous actions that eventually engaged many other people. First, the frescoes were acquired by the Menil Collection on behalf of the Greek Orthodox Church of Cyprus. Then, the Menil Foundation supervised the restoration of the frescoes, which had been cut into more than 30 pieces when they were stolen. In gratitude, the Church lent the frescoes to the Menil on a long-term basis, for presentation in a consecrated chapel in Houston. The Byzantine Fresco Chapel opened to the public in 1997, with support for its construction provided by donors in Houston and across the country.

Since then, hundreds of thousands of people have seen the frescoes and experienced the majesty of Cypriot Byzantine art and religion. Moreover, the frescoes’ installation in the Byzantine Fresco Chapel—a consecrated space that simultaneously honors their sacred origins and the tragic history of their looting from their true home church in Lysi—includes a profound, sacred dimension and is therefore different from traditional museum presentations of antiquities.
 
While the loan of the frescoes formally concludes in February 2012, this will not be the end of their story—or the story of the building. We are exploring how best to use it in the future, in ways that carry forward our mission. We will also be organizing a number of public programs focused on the frescoes over the next few months, and I hope you will join us for these events.
 
Thank you for your interest and support.  We look forward to seeing you at the Menil Collection soon.

Holy Misogyny lecture series

If you would like to hear me speak about my new book and read from it, I have been invited to several upcoming book signing events.  I am keeping track of them at www.holymisogyny.com.

Holy Misogyny is out!

CLICK TO ORDER FROM AMAZON

Finally, finally...Holy Misogyny is published.  I just received a couple of author copies in my mailbox.  So if you pre-ordered my book, it should be arriving at your home or office very soon.  I don't yet see the Kindle button activated, so please, if you want to purchase my book in e-form, click the "we want this in Kindle" button.  I was told that it will be available electronically, but I figure that it never hurts to keep reminding the powers that be that we would like this asap.

I am really pleased with the book.  It is a book that began 25 years ago when I agreed to teach a class on gender and the bible at Albion College.  That was a long time ago.  Back then I didn't have the faintest idea that I would want to write a book on gender, let alone do it.  I did not study gender in graduate school.  This only became an interest of mine when I began teaching.  Each time I taught the class and revised it, I became more and more shocked at what I was finding in the early Christian literature, and was frustrated that this material was not being covered in books authored about early Christianity.  I couldn't understand why because the material was so important.  So eventually I overcame my own anxieties about not having been formally trained in gender studies, and wrote the book myself.

I hope you like it, or at least, I hope it gives you something to think about.

"An intriguing, important, and appropriately dangerous book. DeConick brings her study of the difficult canonical and apocryphal texts into conversation with contemporary concerns in a satisfying and accessible way. Her style is both technical and easy-going. This is a book for the general public as well as the academic classroom. I learned a great deal from it and am left with many questions to chew on happily and to discuss. The reader is aided in the search for 'Lady God,' and in the struggle to create societies that abhor and reject violence to the female body." — Jane Schaberg, Professor of Biblical Studies and Gender/Women’s Studies, University of Detroit Mercy, USA

Let's talk technology

I think about technology a LOT.  It is around me all day, every day.  When I'm not in my classroom, I am in my office sitting in front of my computer working.  Email dominates my space and time.  It is everywhere, on my phone, on my ipad, on my computers.  All correspondence with students, colleagues, administrators takes place via email and texting.  Blogging is an extended classroom.  I have become addicted to Dropbox (and no one has paid me to say that).  How did I ever work before I installed it?  Shared folders, updated files, multiple computers.  Wow.  Research articles come to me across the internet from libraries everywhere, in pdf format that I can read, search, and highlight on my iPad and my AirBook.  I no longer buy hard cover books when I can get the e-version and have my library on my iPad and carry it around with me.  It used to be that computer technology was mainly associated with my workplace and writing articles and books, but not anymore.  Now it dominates home and entertainment space too.  An Apple TV.  How fantastic is that gadget?  Ipods.  Netflix.  Hulu.  I am in love with my iPad which is the ultimate toy, especially for those of us who like to doodle, edit and filter photographs, keep track of Facebook, read novels, and what about Flipboard to keep track of news and my blog reader?  I draw my personal line at gaming, but my son loves Angry Birds and Webkinz World.

And I wonder why I am worn out?  Why my life feels like there isn't a moment of down time?  There isn't.  Technology, with all its bright lights and fast pace, has seeped into my life everywhere.  I am watching as the fascination with it - and it is fascinating - begins to disrupt traditional modes of communication in my life, like face to face conversations.  And my classroom.  No longer is it a place of focused conversation between my students and myself.  It is a place with computer screens bisecting desks, and students busy pushing buttons and playing on Facebook and Wikipedia, and texting on cell phones.

I guess what I am saying is that technology is ahead of us.  We are enthralled with it.  It has become essential to how we live and work.  But we have yet to figure out how to control it.  We are like that kid in Charlie in the Chocolate Factory who loves chocolate so much he jumps into the chocolate sea and nearly drowns.

I hope you don't think I have the answers to this dilemma, because I don't.  Of course, there are personal decisions that we all have to make, things we can do to create non-technology time in our days and weeks.  A sabbath day away from it all.  A sabbath time of day every day so families can see each other face to face.  The dilemma I am talking about is taking place in larger communities (like our high schools and universities) with lots and lots of implications.  One aspect of this communal dilemma that I think needs immediate attention is our classrooms, and how to recreate classroom etiquette.  I don't mean to sound like Emily Post, but my gosh, we need some etiquette here.  I am not harping on how rude these behaviors are becoming, or how disruptive (they are both these things).  What I'm harping on is that these behaviors have already destroyed our classrooms.  There can be no classroom when twenty students are sitting there on Facebook and Flipboard and their phones.  I don't know what it is, but it isn't a classroom.  No learning is going on.

The internet has allowed for an interesting yet destructive blending of mental spaces.  Want to know something?  Look it up on Wiki.  Learning something and entertainment have been blended.  Learning is no longer viewed as healthy hard work, something that our minds should have to struggle to do.  If it is not entertaining in the classroom, well then, let's surf the internet.  I think that this is due in part to the fact that because of the internet and sites like Wiki, all forms of knowledge have been blended into each other, so that popular opinion and popular ways of knowing (what is called plain style knowledge) have been given equivalent weight with critical engagement and critical ways of knowing that require years of training and professionalization in particular fields (what we teach in our classrooms and write about in our publications). 

So I put this out into cyberspace as a kind of call, especially to other teachers.  We need to get caught up with the technology and establish technology boundaries in our classrooms.  We need to take back the classroom.

A prayer in memory of 9/11

May it never happen again.

Kindle Edition of Holy Misogyny

For those of you who are asking, yes, Holy Misogyny, will be available in Kindle Edition.  I had this conversation with my editor on a couple of occasions, and this week he confirmed that the copy was sent out to be processed in electronic format as well as traditional hardcover. 

Another endorsement:

"April DeConick, a world class scholar, has written a must-read book for those interested in gender issues in relationship to God.  By integrating her vast knowledge of extracanonical and canonical texts, she expansively analyzes the effect of misogyny on conceptions of the female body and the profound difference such marginalization has made, even today, for women's ecclesiastical leadership and ordination."  Ann Graham Brock, Associate Professor of New Testament and Christian Origins, Iliff School of Theology, USA

Starting up the new academic year with a new book

Welcome to the new religious studies PhD students at Rice!  We started classes and advising last week, so I am getting back into the swing of things here on campus. 

This semester I am teaching Coptic to a class of seven, including two undergraduates.  I am looking forward to returning to teaching the language that opens Pandora's Box.  I am returning to using Lambdin since I have found that there are two important elements to teaching this language: 1. lots of exercises; 2. breaking down the system into small details and delivering it in pieces.  Lambdin does this very well.  Lambdin doesn't present Coptic as a whole system very well though.  For that Layton's 20 Lessons and Brankaer's Learning Grammar are much better.  So I will supplement next semester by using Layton and Brankaer to show the students the bigger picture, once they have been through the details.

I am also pleased that our Mellon seminar, Mapping Death, was so successful last year, that we are continuing it this year as a Writing Workshop.  We will be meeting regularly to assess and critique our individual work projects.  I need to get my paper on the Ophians ready for publication, write a piece on the Naassenes, and get going on my next book called The Ancient New Age: Gnostic Spirituality and the Beginnings of Christianity.

The biggest news for me is that my book Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter is slated to come off the presses at the end of September.  I am thrilled that this project is on its way to a physical reality with a book jacket and all that!

Advanced copies were sent to readers and here is some of the feedback the book received:

The near-programmatic downgrading and degrading of women is one of the most shameful aspect of traditional Christianity.  In this powerful book, DeConick rejects conventional theological and hermeneutical attempts to soften the absence of the divine and human female by challenging head-on the vilification of women and the othering of their bodies in early Christianity.  This bold discussion makes for uncomfortable but essential reading - and rightly so. Francesca Stavrakopoulou, Senior Lecturer in Hebrew Bible, University of Exeter, UK.

more advanced reviews of the book in my next post...

On vacation

I'm on vacation...be back to regular posts in September.