Crabs, Crustaceans, Crabiness, and Outrage
A Response
Bibliographic Data
| ID | 8202649 |
|---|---|
| Authors | Thomas A Tweed (0000-0003-3762-3773, The University of Texas at Austin, corresponding author) |
| Year | 2009 |
| Volume | 77 |
| Issue | 2 |
| Pages | 445-459 |
| Publication date | 2009-06-01 |
| Peer Reviewed | Yes |
| Open Access | No |
| Type | ARTICLE |
| Venue | Journal of the American Academy of Religion (JOURNAL) |
| Journal identifiers | ISSN: 0002-7189 • E-ISSN: 1477-4585 |
| Publisher | Oxford University Press (PUBLISHER • GB) |
| DOI | 10.1093/jaarel/lfp034 |
| OpenAlex | W2167932386 |
| Language | EN |
| Citations received | 2 |
| References cited | 4 |
IN HIS RESPONSE to my book, Crossing and Dwelling, a theory of religion that emerged from five years of fieldwork among Cuban American Catholics at a shrine in Miami, Aaron Hughes raises two criticisms. First, my theory does not account for his minyan in North West Calgary. I would have to know much more about those “real flesh and blood Jews” and more about what he wants to interpret to offer a sustained analysis, but I suspect that such an analysis is possible. If I am right in concluding that Hughes wants to interpret “the mourner's qaddish” in domestic spaces, then my fuller account might begin by noting that religion as dwelling situates devotees in time and space—including in the body, the home, and the cosmos—and religion as crossing imagines an ultimate horizon of human life and prescribes ways of crossing it. I then could continue with a textured representation of that mourning ritual as a corporeal crossing that confronts embodied limits and traverses a stage in the life cycle (136–150). After learning much more about how the Canadian Jewish mourners in that minyan understand death—and I suspect they disagree among themselves—I might continue by discussing how they map and traverse life's ultimate horizon (150–156). Those Jews might imagine that cosmic crossing as a change in condition or in location, as transformation or transport, to use terms taken from my typology of religious teleographies (152). That, in any case, is the outline of a possible interpretation. Hughes might not find this analysis illuminating—as always, much depends on the particular interests of the interpreter—but I do not have enough information—or space—to give a fuller account here. So, I decided, it might be helpful to engage another issue raised by him.
Aesthetics · Criminology · Embodied cognition · Epistemology · Interpretation (philosophy) · Judaism · Outrage · Sociology · Suspect · Theology · Wildness · Anthropological Studies and Insights · History · Law · Philosophy · Religion and Society Interactions · Religious Tourism and Spaces
| Unique citing works | 2 |
|---|---|
| Citations per year | 0,13 |
| Citation span | 2011 - 2016 (6) |
| Citation velocity | historical |
| Highly cited | No |
| Citation types | Neutral: 2 |