Rabu, 02 Februari 2011

What do Puritans, Shakers, Food, Beer, and Running Shoes Have in Common? Eden, of Course!

Art Remillard

“There was this idea that we are the new Adam and the new Eve,” remarks Stephen Prothero in the opening scenes of PBS’s God in America. For Puritans, Eden served as a narrative anchor, a place defined by God's law, which if followed to the letter offered untold heavenly promises. And so the story goes...and goes, and goes. I haven't finished watching the documentary, so I will take Paul's word for it that there wasn't enough attention given to the “brutal” underbelly of this mythology.

Indeed, the voices of power have used Eden to coerce, exclude, and alienate. But from the margins, Eden has also emerged in contests with conventional wisdom. For example, Mother Anne Lee theorized that the real sin of Adam and Eve was sexual intercourse. Lust was the root of all evil, she insisted, and human purity required celibacy. So celibacy it was. Shakers didn't have much luck replenishing their ranks, but they did develop a countercultural way of life from an assumption that God's sexless plan appeared first in Eden.

Jump ahead to today's countercultural movements, and where might we find Eden? Documentaries like Food, Inc. and Beer Wars take aim at corporate giants and cheer the local farmer and brewpub owner. But it's a tough road for the little guy. The machine will manipulate the laws, pressure politicians, exploit workers and vendors, and create an illusion that their cheap food is safe and that their tasteless beer will make baseball interesting. To protest, I might buy my food from Eden Organic, “a principled natural food company.” Or maybe I would join a co-op run by someone like the libertarian food prophet Joel Salatin, who one admirer paraphrased as saying, “if [the United States] had invested the same resources we used to transform the plains into corn and soybeans into building thousands of ponds, we would have Eden.” And if I was in Middletown, Connecticut, I'd enjoy a microbrew in the "beer garden of Eden," at Eli Cannon’s Tap Room Restaurant.

After all of this eating and drinking, I would need to burn off some calories. I'd leave my shoes at home, though, since in Eden, everyone runs barefoot. Christopher McDougall’s Born to Run has become the bible of barefoot running. While telling of the superhuman running abilities of the Tarahumara Indians of Mexico, McDougall also investigates the promises of running shoe companies. He concludes that their products aimed at preventing injuries have done the exact opposite. Cushioned heels, arch supports, springs, and the like. All of it weakens muscles in the feet, ankles, knees, and hips. Moreover, the downward slope of shoes forces the heel to strike first rather than the forefoot, thereby creating a heavier impact.

So, says McDougall, toss your shoes aside! And if your feet aren’t tough enough to handle the roads and rocks, you can fork over $90-$120 for a pair of Vibram FiveFingers. Sure these glorified aqua socks will garner quizzical looks from non-runners. But the payoff, according to the Vibram website, is “a more natural forefoot strike during running.” To make this whole "natural running" thing really evident, Vibram pulled the Eden card.

Open the microsite, http://www.youarethetechnology.com/ and you will see the names of various shoe technologies, all mashed together. Slowly the names disappear, behind a ghostly, echoing beat. Then two bodies appear, a man and a women, Adam and Eve, naked except for a pair of Vibrams. Printed about their bodies are slogans, “we’ll never out-engineer the human body,” “the natural running movement grows stronger by the day,” “you know how to run just like you know how to sneeze."

The website represents something of an embodied protest, a "country boy salute" waved at the major shoe companies. Of course, it also invites runners back to an injury-free Eden. Sounds good, right? Last spring my knee began bothering me and I thought surgery was inevitable. Luckily, a physical therapist recommended running barefoot in the grass. So I did, slowly at first. Eventually my knee pain went away. Then I became a Vibram convert. In November, I ran a marathon in them. I didn’t run particularly well, but my training had been interrupted three months earlier when I broke my toe. I tripped on a rock, while running in my Vibrams.

I might be "born to run," but I'm also accident prone. Yet here I am, still wearing the Vibrams (when it isn't 14 degrees and snowing), aware that the Eden mythology can't negate the rocky, uneven realities of life. That seems to be the trend. When Eden goes from imagination to the real world, things get messy.

Civil War and Emancipation Blogs: First African Baptist and Benjamin Morgan Palmer


Paul Harvey

A note on a new blog of interest to many of you: Civil War Emancipation, established by Donald Shaffer, author of After the Glory: The Struggles of Black Civil War Veterans and other publications. He writes the following of the blog:

The purpose of this blog is: 1) to commemorate important milestones in emancipation in the Civil War as their 150th anniversary arrives in the Sesquicentennial; 2) to discuss noteworthy publications on this subject; 3) to comment on current events related to the Civil War and Emancipation; 4) plus write on whatever else comes to mind that is appropriate. I intend to blog regularly on emancipation throughout the Civil War Sesquicentennial.

A recent post at the new blog discusses and points to the full text to Benjamin Morgan Palmer's famous Thanksgiving Day sermon in Nov. of 1860 in New Orleans, a key text in summarizing the "providential trust" given to southerners to "conserve and to perpetuate the institution of domestic slavery."

The new blog also accompanies the ongoing series going on at the New York Times, Disunion, which is following, in day-by-day format, the sesquicentennial of the secession winter. One entry from Jan. 24th, by Lois Leveen, features an outstanding discussion of the unusual place of the First African Baptist Church of Richmond, the largest black congregation in antebellum America.. The church took shape in the early 1840s and was pastored by a white man appointed to oversee the congregation, Robert Ryland, who (among other things) encouraged slave literacy. The church often rented out its sizable auditorium for citywide political events and entertainments (including minstrel shows). On Jan. 23, 1861, the church opened its doors for white workingmen of Richmond (including a sizable proportion of foreign-born men) to discuss "the alarming state of our beloved country." The meeting adjourned without resolving the sentiments of white locals, who were largely Unionist but starting a slow and agonizing move towards secession.

Normally I teach a course each spring in Civil War/Reconstruction. By happenstance I'm not doing so now, but wish I was so I could take advantage of these exciting new resources, which allow an "in the moment" feeling for the dramatic events of the period. For religious historians, the resources are rich, as well, as evidenced by the extensive discussion linked above to the role of First African Baptist in Richmond.

Congratulations to Prof. Shaffer for his new blog; I look forward to following it.

Selasa, 01 Februari 2011

Questions for Research Projects

Randall Stephens

As the snow fell outside our classroom window today, the students in my Religion and American Culture class and I talked about research papers. A good paper can always use a good question. But what makes for a good question? Should the question be broad enough to lend itself to a sweeping assessment of a period? Or, should it be more narrow? What are the marks of a good question?

Hear are some of the questions we came up with as we brainstormed. (We're up to the early 19th century, which is reflected here):

What are the connections between religious belief and war in American history?

Why did utopian communities flourish as they did in the first half of the 19th century?

How did abolitionists and proslavery advocates use the Bible in the years leading up to the Civil War?

Was the women's rights movement a religious movement?

What were the political and social ramifications of the Second Great Awakening?

How has millennialism influenced American religious groups?

How have religion and politics been intertwined in American history? And how does the American context differ from the European context?

Are Americans more or less religious in 2011 as they were in 1961?
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