Some Baltimore Lessons

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As someone who hovers around the edges, perhaps I’m preoccupied with perceptions. I have been attending the American Academy of Religion and Society of Biblical Literature annual meeting regularly since 1991, with a few years off for bad behavior. Usually it is held in a colorful US city that can afford to have a myriad of religion scholars show up all at the same time. I have noticed, over the years, what a conspicuous lot we are. As I drove into Baltimore, for example, I could tell who the locals were right away. They fit their environment. When I reached the medical area near one of the large hospitals, the people were wearing scrubs and white coats. I could navigate to the convention center by following the bearded, tweeded, and professionally dressed feminine to where the specialists in arcane subjects gather. We rather stand out. The funny thing is, once you get us together, we don’t always have a lot in common.

I used to teach, and as a teacher you run into this strange contradiction of roles where you are expected to keep your expertise up-to-date, to entertain students in the classroom, and to write books and articles in your spare time. I excelled at this and found my niche for a while. The beard I already had, but the look had to be acquired. Tweeds were not difficult to locate in Scotland, and so I returned to the States with the image already down. At Nashotah House, I recall many students complaining about the rules that forbade wearing a “seminarian collar.” Yes, even priests have a guild. A seminarian collar looks like a Roman collar, only it has a dark vertical stripe in the middle to warn the penitant that this is not a full-fledged priest and confessing your darkest deeds might not be a good idea. Don’t buy any wafer’s s/he’s selling. Their complaint was that to learn the role you have to dress the part. The administration at the time had rules against it. Confusing someone for a priest can have serious consequences. (Never mind that on a campus with at most 50 students everyone knew everyone else by name and habit.)

So I sit in my car at the stoplight and watch the academic parade. In this crowd there are people with god-like status in the academy, but whose names would mean nothing in even a highly educated household. The metaphorical Red Sea of scholars in the bookstalls parts at their approach. On the street corner they look lost. To the locals it is obvious that a horde had descended upon the town. Many forget to remove their name tags, announcing to the secular world that there be giants here. But they are shivering giants, as if they might’ve forgotten to pack a coat and the wind sure is chilly for this time of year. I suppose I must look like one of them myself. After all, I’m trying to turn the wrong way on a one-way street again.

Am I that obvious?

Am I that obvious?

Away as a Stranger

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I’ll admit it. One of the things many scholars secretly enjoy about the American Academy of Religion and Society of Biblical Literature annual meeting is discount rates at fancy hotels. Unless things have changed drastically since my teaching days, professors don’t make enough to spend nights at four-star hotels as a matter of course. This year, however, Routledge pulled the rug out from under me less than a month before the conference. I had to cancel my reservation and forget the dreams of a leisurely train ride to Baltimore, a nice walk to a luxury hotel, and four days of schmoozing with the intellectuals (or at least those who are considered smart enough to write books). Then, Oxford University Press. I started work on Monday, and by Friday I was attending AAR/SBL. But with a twist. All the hotels were full—not a room in Bethlehem, I mean, Baltimore. So I had to find a run-down hotel several miles away and drive four hours to get there frazzled and decidedly unacademic. Still, map is not territory.

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Getting back to the hotel from the Convention Center, I had technology issues. You see, I didn’t have time to plan the trip out this year. I had no maps, figuring my smartphone was more intelligent than I (I don’t set a very high bar). Alas, for the GPS on my phone knows Baltimore less well than me, apparently. When the scenery turned industrial and I could see the ocean although my hotel is miles west of the city, I knew I was loss. My GPS, groping for dignity, kept instructing me to make u-turns on the interstate. Finally, I pulled off an exit and tried to use dead reckoning. Baltimore, like most cities, has problem areas. My GPS took me on a tour of them, as darkness was falling. Boarded up row houses leered at me as I took each turn the phone dictated. I noticed with alarm that the low battery indicator had come on and I was nowhere near anything that looked like a conference center, highway, hotel, or even Salvation Army. I had trusted technology, and it had let me down. Finally, with 8 percent battery power remaining, I spied my seedy hotel in the distance. I was never so relieved.

I have attended this conference since 1991 (I’ll leave the reader to do the math), and only one year did I not stay at a conference hotel. I think I remember why. People are discarded here. Entire cities left to crumble. Without a map, I witnessed territory that I’d rather not have seen. My academic friends, I know, were tipping back a glass, knowing that they had only to find the elevators to be home. Map is territory. And the terrain is untamed. We have created our urban jungles, and it will take more than a GPS to get our way through them. Tomorrow I will try again, if my trembling fingers can find the ignition, so that I can drive to where the more fortunate dwell. Some dreams are best left undreamt.

A Theistic Nation

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That’s a dill-pickillial of a peccadillo, if you’ll pardon my Ned Flanderism. I’m referring to the issue of the Supreme Court dealing with public prayer. Again. In a recent Chicago Tribune story, prayer before town board meetings in Greece, New York have led to accusations of violation of citizens’ rights. In a similar, but unrelated, situation, a friend asked me what I thought about religious symbols on public property. He asked the basic question that if atheism relies on no symbols, isn’t the absence of symbolism tacit approval of atheism. These issues are very difficult to resolve for a number of reasons. The first non-partisan elephant in the room is the fact that we do not have an acceptable definition of religion. Universities shy away from hiring specialists in religion and we, as a society, and, more restrictively, as an academy, can’t agree on what religion is. Is atheism a religious belief system? Some would argue that it is, and that it shouldn’t be the default stance—that would favor one religion. From what neuroscience seems to tell us, atheists aren’t born, they’re made. Religion, of some description, is normal human thinking.

A further issue involves both symbols and prayers. A symbol means nothing without interpretation. As I told my friend, unintentional crosses are ubiquitous. You might have to look a bit harder to find unintentional stars of David or yin-yangs, but I’m certain they exist. Without the Christian eye, however, those unintentional crosses are just architectural features or natural spaces between corners. The same applies to prayer. If I decide to speak, it is a matter of interpretation whether my words are prayers, a guy talking to himself, or, increasingly, somebody chatting on their blue tooth phone as they walk past a church. Intention, a specific aspect of interpretation, certainly plays into the sometimes coercive power of a symbol or a prayer. Do those Ten Commandments on the courthouse lawn just represent a nice piece of art, or do they bear an intended message? Do intended messages not attempt to persuade others that they are true?

Smart folk like Supreme Court justices have difficulty with this issue every time. I’m not surprised. We don’t know how to quantify religion, even though most of us are pretty sure of it when we see it. Some would argue that many eastern religions are in fact philosophies. Some would claim that atheism is the opposite of religion. Atheism is not so very far from some strains of Buddhism, however. And like it or not, people are all subject to belief. We seem to like forging ahead in the darkness on this issue. State universities hide their religious studies programs like embarrassing warts. What rational person would want to waste time studying such superstition? The Supreme Court of the United States, I might point out, just for one.

Religion or not?

Religion or not?

Falls Tree

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The autumn trees have been absolutely transcendent the past few days. From my earliest memories fall has been my favorite time of year, and a large determinant is the trees. Some weeks back, while on the campus of Notre Dame University, I noticed the highly stylized icons of biblical tropes etched into the stone walls of the library. The marble of the walls was highly polished, making images difficult to capture, but I tried to snap one of the tree of life. The tree of life has many associations that go back even into pre-biblical times. Many people are familiar with the story from Genesis, where the tree of life is forbidden to Adam and Eve because they ate from the tree of knowledge. That tree, however, goes back to ancient Mesopotamian stories of paradise as well. Even the Sumerians considered trees foundational.

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I suspect that trees are impressive partially because of their longevity. From a human perspective, they long outlast us—some of the oldest trees in the world are located in western Asia. If we don’t attack them, some species have a pretty good chance of lasting hundreds of years. With roots that run deep and crowns that reach high, trees have been a rich source of symbolism for religions for a very long while. The goddess Asherah was, in some way, connected with trees. I’ve noted in some of my more academic work that the precise nature of this relationship is never really clarified, but some have suggested that the tree of life itself is a form of the goddess. Certainly in Judaism the tree of life inspired the menorah and its gift of light, to be celebrated later this month.

Looking out my window at the brilliant reds and yellows, I am glad for the solidity of trees. Much of life is much less stable than our wooden companions. The myth of the tree of life is a reminder that even if we can hold the eons in our heads, our bodies will not last so long. It is a poignant thought, best captured by the slow falling of the leaves at this time of year. The leaves had just started to change as I strolled the campus of Notre Dame, unaware that my own fall was likely already set in place. The proverbial axe, as it were, was already laid to the root of the tree. I was perhaps too busy thinking about the tree of life to notice the changes taking place around me. A good metaphor will do that to you, and it might even live as long as the tree of life itself.

Vampire Science

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ScienceOfVampiresHow is one to take a book that combines science and vampires? That was the thought going through my head as I stood in Borders during the sad process of their going out of business sales, Katherine Ramstand’s The Science of Vampires in my hand. I knew already that I would buy the book—how could I not?—but I wasn’t sure whether it had been placed in non-fiction by accident or not. Ironically, I began reading the book on the day I was ultimately informed that my position had been made redundant. Vampires have been much on my mind since then. For several days I couldn’t concentrate enough to read, which is a kind of vampiristic encounter in its own right, in my case. Now that I’ve finished Ramstand’s study, I’m still not sure what to make of it.

Holding a Ph.D. in Philosophy from Rutgers University, Ramstand knows the fields of forensics and the supernatural surprisingly well. The Science of Vampires does indeed address the mythic creatures from a forensic perspective. The lore of the vampire is thoroughly examined and subjected to scientific scrutiny. Surprising results sometime arise. The book also contains its share of very disturbing material, more along the forensics than the fictional vampire side. I put it down woozily more than once. Yet, I found considerable insight here. Ramstand, although not focusing on the religious element, readily acknowledges the deeply religious nature of the vampire concept. She tends to focus on the scientific, rather than the spiritual, but she does have a telling interview with a professional counselor with a theological background. She quotes him as stating that he vampire is the disenfranchised among us—the pariahs of society: the homeless, people of color, those of differing sexual orientations, the working poor, the unemployed. Okay, I’ll admit that I added that last one to the list. I do, however, understand the point.

While supernatural powers may not create vampires, our society does. There are those who drain others of their resources, and there are those who are cast out. Both, in this post-modern world, might be considered vampires. At times Ramstand almost had me believing that Dracula might be more than fiction. As I read accounts of the horrors some people remorselessly perpetrate against other human beings, it seems that a vampire might be the lesser of two evils sometimes. As a symbol, both religious and secular, the vampire has proven to be irreplaceable. Hopefully some day we may outlive our use for those who prey on others.

Making Saints

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Some places are inaccessible in the academic world. Or perhaps invisible. I couldn’t help but have Santa Muerte on my mind as I visited the Phoenix/Tempe area of Arizona. I knew from reading Andrew Chestnut’s Devoted to Death that the skeleton saint has a large following in that area. Having been raised in a working class religion in a blue-collar household, I also knew that such trappings might not be entirely visible around a university setting. Arizona State is a huge school and my minimal free time on the trip only permitted a wander-radius of a couple blocks from around the campus. Many universities are, because of their property-value-lowering non-profit status, on the edge of sketchy neighborhoods where work-a-day people live. It didn’t seem that way in Tempe. The areas I reached all seemed to have that adobe-solid middle-class feel to them. Not that I go looking for seedy neighborhoods when I’m traveling by myself, but I do like to see stores that aren’t part of a chain, and to get a sense of local culture. For most academics, the pedestrian devotion to Santa Muerte is below the radar.

The concept has haunted me ever since reading Chestnut’s study—why would people find appealing to death attractive? Santa Muerte has the trappings of a Catholic saint, but she is, plainly put, death personified. She is a favorite among drug lords and criminals, and that is somewhat understandable. Her Hispanic devotees, I realize, often live lives of desperate poverty. The well-heeled saints of conventional religion might not be able to see things from their perspective. Although the Catholic Church continues to make saints, many of the traditional saints predate capitalism. Capitalism creates its own insidious disenfranchisement. I realized this already as a child growing up in a setting where just about everybody I knew had it better than my family did. For some to prosper, others must suffer in such a system. I knew which end I belonged on.

As in my visits to Santa Barbara (a much more conventional saint, by the way), Austin and Houston, in Tempe the Hispanic population was evident mostly in the menial labor sector. The person who makes your hotel bed or brings the hot plate of food to you in the restaurant. The person who mops up your spills or picks up your trash. And they are the ones who’ve made it into the earning bracket of the minimum wage. Why not worship personified death? Does not Santa Muerte remind them that we all face the same rictus grin at the end of our days? Isn’t it best to be on good terms before we reach that inevitable place? It was clear that on my visit I wasn’t going to be able to get far enough from prosperity to see the skeleton saint myself. At Phoenix Sky Harbor airport, waiting for my 11:30 p.m. flight back to cloudy skies, all the shops were closed. I passed by a boutique with local art, and there I possibly glimpsed her. A small statuette, possibly just the grim reaper, among other Day of the Dead motifs. Was it inspired by Santa Muerte? I would never know, I pondered, as the Hispanic airport attendants, still at work around me, were busy emptying the garbage.

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Sun Devils

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Unbelievable. The unrelenting sun of Arizona is unbelievable. Even a “cloudless day” back east is only an approximation. Here it is literal. And like all things literal, it attracts the Fundamentalists. I spent the day on the campus of Arizona State University, the country’s largest university by enrollment. Outside the student union, a couple of bands were banging away in the heat, but when I passed by in mid-afternoon they’d been replaced by a street preacher. He was nattily dressed and provocative. When I first walked by he was talking about students being either “a wicked homosexual, a wicked pot-smoker, or a wicked feminist” and went on to throw in some choice words such as “Obama-loving sinner.” Nobody seemed to be paying him much mind. I went on to a couple of appointments and when I passed that way again, at least ninety minutes later, he was still at it. Now he had a small crowd. Students virtuously challenged him as he claimed that he was without sin, “yes, I am Christ-like” he said to one question, and proceeded to tell anyone that challenged him that they were not children of God and that they should run to Hell because they would enjoy it so much.

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The more I watched this charade, the more trouble I had believing that the preacher was sincere. He quoted, out of context, of course, chapter and verse. He literally thumped his Bible. His hatred for anyone who disagreed with him was plainly evident. I felt embarrassed on so many levels. This is a state university, and the man had a clear agenda of hatred and intolerance. I was here to meet the religion faculty. Everything students were being taught in their classes was being shot down by an ancient book that had relevance only by being quoted out of context. And all of this on a campus whose mascot is the Sun Devil. Devils abound on campus, but the worst, it seemed to me, preached loudest.

Somewhere along the way to enlightenment, this kind of Christianity slipped the rails to become its own self-righteous force. What right had this man to tell students they were wicked? To me they seemed hospitable, peace-loving, and kind to the stranger in their midst. The preacher, self-fascinated, claimed to be without sin. I guess that gave him the scripture-sanctioned right to cast the first stone. Good thing he wasn’t in the crowd when Jesus rescued the woman caught in adultery. When a few students pointed out his flaws in reasoning, which were many, others applauded before he flew back to his out-of-context biblical backbone. More quoting, more thumping. The sun was out in full force in Arizona, but somehow it failed to fall on one man who proclaimed himself better than all others.

Cave In

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The conversation began, as conversations often do, with Plato’s allegory of the cave. The nature of reality was the topic of a chat I had with a very intelligent undergrad the other day. Plato believed in a realm of ideal forms. What we experience in life is not the actual forms themselves, but a reflection of them sufficient to alert us to what it is we encounter. Humans are sitting, as it were, in a cave. We are chained so that we face the inside wall of the cave and can’t look around. Behind us there is a fire and the ideal forms pass between the fire and people, throwing their shadows on the wall. Not having ever been outside the cave, we suppose the shadows are reality. We are, however, deceived. This led, naturally enough, to a discussion of Aristotle’s counter-argument that the “essence,” or entelechy, of things is something inherently within it. No need for an alternate realm of reality. And so, I asked, what is reality? What is truth?

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My young interlocutor said that reality is what we perceive. It is different for every person, and therefore there are a multitude of realities. Truth is simply the term we apply to our experience of reality. I began to feel as old as Plato. When I was young I believed, not exactly in a realm of ideal forms, but in a universe that contained abstracts. Abstract concepts objectively existed, and in a kind of neo-Platonism, we recognized them when we encountered them. Love, for instance. We may not be able to define it precisely (although materialists claim it is just a pretense to get sex), but we sure know it when we feel it. Or consciousness. What is it? No one reading this doubts, however, that it exists. And truth. I had always assumed that there was Truth with a capital T, objectively floating around out there. Perhaps, if the undergrad is right, there are multiple truths around. We chose the one that fits our experience of reality. Q.E.D.

C.Q.D.! C.Q.D.! Worldviews are in the process of changing. I tend to think the internet has democratized truth. Religions have tended to play their trump card—revelation—at this point. The unambiguous input from the divine should end all questions. But it only requires a moment’s reflection to realize that there are multiple religions and multiple revelations. Which one are we to believe? Some scientists claim there is no need for philosophy, religion, or the humanities. Objective facts, however, are interpreted subjectively. To privilege one reality above others is a kind of intellectual fascism. Perhaps my reality is different. We all sit in the same cave watching the same shadows play in front of us. We then decide what is real. Perhaps we need to get outside for a breath of fresh air. Even Plato knew, however, that that is against the rules.

More Fun than a Barrel

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To mere mortal eyes, a traffic barrel on a Manhattan street might seem like a pretty gritty object, hardly worthy of religious veneration. Seeing leaflets advertising eternal life taped to these barrels might suggest a profound disconnect—what hath Heaven to do with traffic control?—unless one is familiar with the ardor of religious devotion. And besides, many construction sites in Midtown bear the infamous “Post No Bills” warning. When I spotted a few of these informal fliers over the past few days, however, I couldn’t help but think about religious conviction. As someone raised in an evangelical tradition, it is difficult to convey the fear in which I found myself living. Hell seemed like more of a constant threat than Heaven was ever a promise. And my young experience in a blue-collar setting had taught me that you seldom get what you hope for, no matter how hard you work for it. Somehow, no matter how good I tried to be, Hell seemed more likely than Heaven. And the Bible does suggest that if you don’t try to tell others, you’ll be held eternally responsible.

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Religious conviction and fear are not far apart. I recently spoke with a Roman Catholic believer who suggested that the fear of God has been under-emphasized of late. I do suspect that it has been parodied quite a bit, but it is difficult to assess if it has truly gone underground. Perhaps among theologians it has. Like most people, I don’t read theology. For the average believer, however, fear probably plays some part in the equation that keeps her/him coming back week after week to hear the same message over and over. My daughter sent me a flier that has been appearing all over her college campus. It is a bit ambiguous, but from my own college days I recall that the young are especially vulnerable to religious coercion. Conviction is like that.

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From my own college days I recall the earnest discussions about how far one should go to convert others. The underlying motive was always fear. Getting into Hell is so easy—we were born to it, according to some. If you just live you life as a good person, helping others and trying to improve the world, you’ll still end up there. Such is the power of eternal punishment. One of my friends, when he went to restaurants, would leave a religious tract instead of a tip for the working-class waitresses. “It’s far more valuable,” he explained, without a trace of irony. I wouldn’t be surprised to find one of those tracts taped to a dirty old traffic barrel these days. Sometimes the ardor with which we approach religion simply overlooks the more obvious implications.

Civil Lies a Ton

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Often I began my classes by asking a basic question: if something pervasive, invisible, and very powerful were affecting you daily, in all aspects of your life, would you want to know about it? I don’t recall too many sleepy shoulders shrugging. We want to know what it is that is impacting us on a daily basis. Of course, I meant religion. Our secular society has a peek-a-boo affinity with religion; if we close our collective eyes, it will go away. Time and history have long put the lie to this idea—religion is a deep and pervasive force in society, and it is not about to go away. In our one-size-fits-all culture, however, we like to think that the bottom-line of greed and personal promotion will satisfy everyone. Statistics, however, seem to indicate otherwise. Not just America, but the world is a pretty religious place. I have always wondered at the strange elitism that considers itself above the influence of hoi polloi (in the literal sense). “If I’m not religious,” so the reasoning goes, “then no sensible person can be.” And we ignore religions until they explode and then go on ignoring them some more.

Although my career hasn’t turned out the way I’d hoped—I am an academic through and through—I still believe in the conviction that got me started down this rough and tangled trail. Religion is important. It is important to understand because it is very much a part of what it means to be human. Even those who are not religious have had to switch off an instinct that every child feels during a thunderstorm, and every adult feels at a time of deep, existential crisis. We may not believe, and yet we believe we believe. Religion is part of us. If we ignore it, we become strangers to ourselves.

I often look at our insipid culture. Sure, the internet provides hours of entertainment, and even some bits and pieces of knowledge. We have, however, consistently devalued those things that make us civilized. Art, music, literature, and yes, religion, all played a part in the very founding of what we consider civilized existence. Prior to that we were hunter-gatherers, roaming after the necessities of daily life. While our institutions of learning struggle to make entrepreneurs believe they still have value, we train our children to hunt and gather. It may not be food, but it is something not so different from food. Only money truly satisfies. If there were another way of being in the world, it might imply—why, it might imply that there is something more to be gained from life. And since that idea is a religious one, it is safest to ignore it and pray it will go away.

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No Singing Matter

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Canticle for LeibowitzA Canticle for Leibowitz, by Walter M. Miller, Jr., is one of those books that I read years ago, and when I picked it up again found that I remembered very little of it. I suppose this is one of the hazards of extensive reading—some important things get lost in the noise. I recall having read A Canticle for Leibowitz when I was a grad student at Boston University, and I remembered the detail of a grocery list being taken for holy writ in a post-apocalyptic world where, in a strange reincarnation, monks have once again become the guardians of knowledge. Little else remained. Perhaps part of the reason is that the book requires more experience with the church than I had in those days. One might suppose a seminarian would have about as much ecclesiastical experience as one might need. Not so. It did teach me, however, to read provocative books.

Like most dystopias, there is a deep bleakness to A Canticle for Leibowitz. In the light of recent developments in the papacy, the book is remarkably prescient. In the final pages of the final section, a radiation-sick woman and her young child, in constant pain, seek the government sponsored euthanasia camp. Abbot Zerchi, however, condemns this as a sin against God. Doctrine takes the place of compassion, and only moments later the final atomic strikes wipe the abbot and his monks off the earth forever. Yet there are monks on a spaceship, ensuring that any future planets will have the same uncompromising doctrine planted there as well. For a book published in 1959, it sounded incredibly contemporary. Miller’s anger still echoes throughout. The church builds societies that destroy themselves. A cycle of futility.

I wonder what the result would be if more people read such stories. It is, of course, easy enough to shut out any implications we don’t like and claim it is all a silly piece of fiction. The problem is that Miller is not too far off base. Our civilization does own much to its religious institutions. Those institutions sometimes have considerable trouble relinquishing control when society finds its grounding in science and technology. It is difficult to believe divine proclamations from above in the age of the space telescope. Yet, even so, we still elect to power politicians who look back millennia for the instructions on how to treat those of other genders or races. To do so, as Miller recognized, is to begin building bombs all over again. And even old Ecclesiastes declared that there is, in a Leibowitzian twist, nothing new under the sun.

Our Lady of Culture

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So I’m in the land where sport and religion become one.  Notre Dame is an intimidating university for a small Protestant like myself.  Like on a first date, I’m never sure what to do with my hands.  Standing below the famous “touchdown Jesus,” more properly, the “Word of Life,” I feel small indeed.  For a long while in US history, Catholicism was treated like some kind of cult.  Those of us reared Protestant were taught to fear “them” and their ritualistic ways.  I’m more afraid that someone might ask me about football stats.  Sports is a religion I’ve never studied.

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Culture is like a colossal Cuisinart.  Lots of stuff goes in, all of it more or less equal, and the blades begin to whirl.  Sports, religion, fast food, alcohol, a dash of education, and we’ve got an American classic.  The only time that sports come to my mind is when they start to take on the flavor of religion.  The level of the devotion of fans is the envy of many a church.  In fact, the word “fan” was borrowed from the lexicon of religious behaviors.  It is not difficult to sense the pride in football here, but then, sports are often a civilized way to assert one’s self-worth in a culture where self-worth feels under threat.  It is hard to recall a time when the Fighting Irish were not mainstream.

“High culture” has put itself on the endangered species list by becoming inaccessible in a culture that doesn’t value education (not to reflect on the academics I’ve seen at Notre Dame, which are pretty impressive).  I cringe, however, when I see polished politicians basking in their lack of introspection on issues that impact the entire human race.  They seem proud to declare themselves untainted by education.  They will support sports, however, and particularly football where violence is padded, but still encouraged.  It is culture for those who enjoy the lowest common denominator.  In the airport I noticed another “touchdown” character who, in some quarters in more recognized than the deity soaring over Notre Dame’s venerable stadium.  I was in the true presence of culture even before I boarded the plane.

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Just Binghamton

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I seem to find myself in Binghamton again. The town, while clearly economically depressed, still retains a bit of its 19th-Century charm with some beautifully restored downtown buildings and a sense of history. While too many store-fronts are still vacant and too little money exists to improve the area sufficiently, I happened upon a warm and cheerful independent bookstore—River Read—and that always gives me hope in such circumstances. Bookstores such as this are like seeing the first crocuses after a long, harsh winter. There is some life in this seemingly dead planet yet. Outside the bookstore stands a statue of Martin Luther King, Jr., backed by a sluggish river and yet more vacant windows. I think of justice and all that it means.

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My own hometown (not Binghamton) is virtually a ghost town. It is a feeling difficult to describe, visiting a place that served as your first secure setting in the world only to find it crumbling under an economy with so much wealth with so little reach. Where is the justice in that? Binghamton, near the founding location of IBM, ironically began suffering at the decline of the Cold War. Manufacturing has gone for pastures of a different kind of green, leaving a sometimes sad and forlorn city in its wake. Binghamton sheltered a young Rod Serling, a man who would give the world the Twilight Zone and its endless spinoffs. It is home to a first-rate university. And a wonderful bookstore.

While in River Read we heard some locals talking, in almost Springsteenian fashion, of local civic traditions that had disappeared. Times have changed. Cities like Binghamton don’t draw in the curious or those with liberal purse-strings. Endicott Johnson, the shoe manufacturer, developed a strong sense of welfare capitalism in the city last century—capitalism with a heart seems to have gone extinct these days. The idea that those with the means to create jobs and livelihoods should care for their employees would seem to be a matter of common sense. Instead, common cents have come to rule. Binghamton University is investing in the town, and a sense of cautious optimism dares to suggest itself. Justice is a matter of distribution rather than entitlement. And that’s why I’m standing out here under gray September skies, staring at the statue of Martin Luther King, Jr.

Arduino Anything?

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Before my daughter enrolled in college I’d never heard of an Arduino. Since her high school robotics team leadership has now passed into more able hands, I figured that I’d go back to my naive days of not thinking about automated mechanical devices, devoting my gray matter to grayer matters. Still, over the past several weeks robots keep seeking me out. A spread in Delta’s in-flight magazine for July featured robots, as did an alumni magazine for August. Now the issue of Time for September has a story about robots. When my daughter sent me the Arduino video, by TED, I knew I’d better try to pay attention. Technology will change us, whether we want it to or not. It seems that from the first knapping of flint our destiny was set to manipulating our world and making it into something we create. Robots make us gods.

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The real issue, however, in the TED video is that Arduino is open-source. Open-source means that the designs, instructions, and application of the device are voluntarily not held under copyright. Academics throughout the world are increasingly favoring open-source material—not just software and hardware, but the knowledge behind them. In my work at a for-profit (i.e. “commercial”) publisher, I know that open-source is a huge concern. It used to be that open-source, that is, free—information, was considered inferior. Like the early stages of recycled grocery bags. Arduino puts the lie to that supposition. An international team has made a device that is extremely flexible in application, and is giving it away. Many academic journals, traditional cash cows for the publishing industry, are now going open-source. Those of us who research and write don’t often do it for money—we just want our ideas shared. Commercial interests, however, are heavily vested in turning a profit from information. It is a clash of worldviews.

Never one of the great capitalists, I find open-source an intriguing concept. The problem is that those who think need to find a way to make a living in a society over-awed by spending. Universities charge tuition because professors have to be paid. Publishers charge a week’s wages for textbooks because editors have to be paid. Knowledge—the most valuable commodity people possess—fits uneasily with entrepreneurial ideals. This blog is open-source. Maybe that is why it has never garnered much attention, like a first-generation recycled paper bag. These same ideas, however, when presented in the context of university classrooms were subject to fees of thousands of dollars. Registration filled up every semester. The source is the same, a guy with a Ph.D. from a major research university making observations about how religion impacts each and every one of us, often in unexpected ways. Some things you can’t even give away. Well, if trends continue I shouldn’t be surprised if someday even this is taken over by a robot. Right, Mr. Čapek?

Instant Education

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Among the “non-essentials” upon which I spend my earnings, books hold the top spot, if not in value, certainly in quantity. Reading is more than a pass-time—it is perhaps the most basic aspect of who I am. I love books. While reading a New Jersey Star-Ledger piece by Allan Hoffman entitled “Learning by the book,” however, an uncomfortable truth dawned on me. Hoffman gently laments that the search for information has gone almost wholly electronic. As a person who currently works in the book industry, I know he’s right. More than that, I know it from my own life. I can’t remember the last time I opened a phone book, other than to retrieve a pressed leaf I’d inserted between its pages for pressing. If some bit of information about a religion or a biblical passage escapes my distracted brain, a few keystrokes work better than shuffling to the shelf, pulling off the reference books, and thumbing through until I find the datum. No, we are all addicted to speed.

Despite the best effort of Google books, much material necessary for research in many subjects remains sequestered in actual books. The problem is, for contemporary knowledge, book production is slow. In my editorial work, and as an erstwhile author, I know that the five years I spend researching and writing a book, the submission time to a publisher, the eventual decision, and then the year or longer production time, all equate to immediate obsolescence. Any non-fiction book is outdated by the internet even before it is shipped from the warehouse. New truths are born at the speed of light while books take years to make. I agree, Mr. Hoffman, we’ve lost something in our idolatry of the instant knowledge. If you need urgent info (What do I do about a snake bite? Where is the nearest Starbucks?) the internet is your up-to-date databank.

I have long known that the study of religions is often the study of texts (most of which are online now). Believing some ancients knew more about the ultimate realities of life than we do, either by dint of divinity or enlightenment, we search the texts about them or by them in hopes of joining them in a knowledge beyond knowing. Now in the age of the internet, new messiahs arise almost daily, proclaiming their truths across the world-wide web of wisdom. I have a feeling there is a dissertation or two in there. Of course, it will take a few years before you’ll see them in print.

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