Table of Contents 2 About CSRES 3 Keynote Speaker Biosketch 4 ...

Table of Contents

2 About CSRES

3 Keynote Speaker Biosketch

4 Plenary Speaker Biosketches

6 Conference Agenda

Themed exhibitions and films

9 Lilly Library Exhibition, “Wonder and the Natural World”

10 “Spaces and Places: Mapping Science”

11 “Another Storm is Coming” Project by Judy Natal

12 Plenary Abstracts

16 Paper Abstracts (Concurrent Sessions) 33 Indiana University Campus Map 34 List of IMU Meeting Rooms, Services, Dining Facilities

Maps of IMU 35 IMU Lower (Lobby Level) 36 IMU Mezzanine Level 37 IMU First Level 38 IMU Second Level

39 General Information

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About CSRES:

The IU Consortium for the Study of Religion, Ethics, and Society is an interdisciplinary affiliation of scholars from across all of the IU campuses. Its mission is to enhance Indiana University’s research and to promote collaboration among constituents to advance the academic study of religion, ethics, spirituality, and society. CSRES utilizes and builds upon IU’s extensive strengths in these areas to advance research in key topics. The CSRES theme for 2014-2016 is Wonder and the Natural World.

In the past two years, CSRES has funded numerous IU faculty research projects, as well as workshops, symposia, and exhibits that explore the many facets of wonder and its interactions with the natural, broadly construed.

For more information visit the CSRES website at http://www.indiana.edu/~csres/home.php

‘Wonder and the Natural World’ Theme:

Aristotle observed that philosophy originates in wonder. Descartes considered wonder the first of all the passions, a “sudden surprise of the soul” that moves the mind toward understanding and away from ignorance. Others have considered wonder a defective state, a stunned response that impedes knowledge. Wonder is the province of the wide-eyed child in the woods, and the wild-eyed scientist in the lab. Scientific wonder beckons us into mystery but may also banish the mysterious and drain away its power. Wonder is prompted by the odd and uncanny, the strange and novel, the transcendent and sublime, as well as encounters with the monstrous and horrific. Its virtuous dimensions shade into generosity, humility, and compassion, while its shadow side suggests the lure of unwholesome enchantments and hubristic trespass. Wonder can engender moral caution and respect for otherness, but it may also foster a will to mastery. Wonder has been associated with, or dissociated from, curiosity, awe, intimations of divinity, infinity, the miraculous or supernatural, feelings of astonishment and puzzlement. Wonder has also played a crucial role in the environmental movement since its inception.

Conference support comes from: The Office of the President, the IU Vice President for Research Office, the Office of Executive Vice President and Chancellor, IUPUI, the College of Arts and Sciences at IU Bloomington, and the Office of the Vice President for International Affairs.

http://www.indiana.edu/~csres/home.php

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KEYNOTE SPEAKER DAVID ABRAM

David Abram, cultural ecologist and geophilosopher, is the author of Becoming Animal: An Earthly Cosmology (Pantheon, 2010), and The Spell of the Sensuous: Perception and Language in a More-than- Human World (Vintage, 1997). Hailed as "revolutionary" by the Los Angeles Times, as “daring” and “truly original” by Science, David’s work has helped catalyze the emergence of several new disciplines, including the fields of ecopsychology and ecological linguistics. His essays on the cultural causes and consequences of environmental disarray are published in numerous magazines, scholarly journals, and anthologies. A recipient of the Lannan Literary Award for Nonfiction, as well as fellowships from the Watson and Rockefeller Foundations, in 2014 David held the honorary Arne Naess Chair in Global Justice and Ecology at the University of Oslo. Director of the Alliance for Wild Ethics (AWE), he lives with his family in the foothills of the southern Rockies.

Plenary Speakers

Whitney Bauman is Associate Professor of Religious Studies at Florida International University. His teaching and research interests in Religious Studies fall within the broad field of “Religion and Ecology.” The driving question of his interests and commitments to the field is: How do religious beliefs, insights, doctrines, and practices shape the material-physical worlds around us? In his work, he analyzes how the “big questions” that allow us to explore and make sense of the world and the meaning of life have shaped the human relationship with the rest of the natural world. In doing so, he positions the human world–culture, thought, economics, ideas, etc.–as part of the rest of the natural world. Furthermore, he is interested in analyzing how these “big questions” are changed by forces such as global climate change and globalization. In the end, he understands these religious questions to be questions about ethics: how ought we to live responsibly as human beings vis-à-vis the rest of the natural world?

Brendon Larson is an interdisciplinary scholar, educator, and speaker who explores how conservation- minded people are adapting to the diverse, concurrent, and human-caused ecological changes that Earth is experiencing. He completed an undergrad in biology at U.Guelph, a Master’s in botany at U. Toronto, and an interdisciplinary PhD in science and society at U. California-Santa Barbara. He is currently an Associate Professor in the School of Environment, Resources, and Sustainability (SERS) at U. Waterloo. He has been a visiting scholar at Linköping University and Stellenbosh University (South Africa), and has given nearly 120 lectures, including 20 keynotes and invited plenary lectures, at conferences and workshops in fifteen countries on six continents. He has published over 60 articles in refereed journals and book chapters, often in high-impact journals including BioScience, Frontiers in Ecology and the Environment, Global Environmental Change, Science, and Trends in Ecology and Evolution. In 2011 Yale University Press published his first sole-authored book, Metaphors for Environmental Sustainability: Redefining our Relationship with Nature, which was awarded the 2011 Oravec Research Award by the National Communication Association. His current research focuses on stakeholder perceptions of assisted colonization and invasive species

Judy Natal is a Chicago-based artist, Professor of Photography and Coordinator of the Graduate Program at Columbia College, author of EarthWords, published in 2004 by Light Work, and Neon Boneyard Las Vegas A-Z, published in 2006 by Center for American Places. Since 1997, Natal’s photographs have explored the visual narratives that landscapes and alterations to those landscapes hold. By 2006, her focus had progressively shifted toward interpreting landscapes that have been altered by scientists, engineers, designers, and utopians. Most recently, she has ventured into the world of robotics to examine our complex relationship to machines built in our own image, which ultimately raises questions of what it means to be human. Her work continues to describe important aspects of our contemporary world and contribute significant observations about mankind’s ideas of nature, our effect on our landscapes, and what the future might hold for us environmentally.

Michael Northcott is Professor at the School of Divinity at the University of Edinburgh. His teaching and research is in the areas of Christian Ethics, ecology and religious ethics, and economy and ethics. He has published 12 books and over 70 academic papers. He has been visiting professor at the Claremont School of Theology, Dartmouth College, Duke University, Flinders University, and the University of Malaya. Professor Northcott leads a large AHRC grant on faith-based ecological activism in the UK entitled ‘Caring for the Future through Ancestral Time.’ Additionally, he is a co-investigator on the

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Human-Business at Edinburgh Initiative investigating the ethical implications of current modes of representing economic value.

Sarah M. Pike is Professor of Religious Studies at California State University, Chico. Her training is in religion in America and her research and teaching blend ethnographic and historical methods and materials with an ongoing interest in media and popular culture. In her courses, she explores the relationship between religion and ethnicity, identity and cultural expression. Professor Pike is particularly interested in points of conflict and tension within and between religious communities. Her research has focused on ritual studies and new religious movements and she has written numerous books, articles and book reviews on topics including the New Age movement and the Burning Man festival. Much of her current research focuses on the relationship between humans and the natural environment.

Scott Russell Sanders is the author of twenty books of fiction and nonfiction. From 1971 until his retirement in 2009, he taught at Indiana University, from 1995 onward as Distinguished Professor of English. His writing examines the human place in nature, the pursuit of social justice, the relation between culture and geography, and the search for a spiritual path. His recent books include A Private History of Awe, a coming-of-age memoir, love story, and spiritual testament; A Conservationist Manifesto, his vision of a shift from a culture of consumption to a culture of caretaking; and Earth Works, a selection of his best essays from the past thirty years. His latest book is the novel Divine Animal, a story of healing. He is currently at work on a collection of short stories, a book about the meaning of wealth, and a collection of essays about the role of writing in an age of climate disruption.

Julia Adeney Thomas investigates concepts of nature in Japanese political ideology, the impact of the climate crisis on historiography, and photography as a political practice. Her book, Reconfiguring Modernity: Concepts of Nature in Japanese Political Ideology, received the John K. Fairbank Prize from the American Historical Association in 2002 and her essay on wartime memory in Japan, "Photography, National Identity, and the 'Cataract of Times:' Wartime Images and the Case of Japan" in the American Historical Review received the Berkshire Conference of Women Historians' Best Article of the Year Award in 1999. She brings her research interests into the classroom teaching courses that range from Neolithic Japan to politics and the environment, from comparative fascism to contemporary questions of photography's relationship with suffering. Her current work also engages with Anthropocene narratives, science, and what it means to be human.

Gretel Van Wieren is Assistant Professor of Religious Studies at Michigan State University where her courses focus on religion, ethics, and the environment. She is author of the book, Restored to Earth: Christianity, Environmental Ethics, and Ecological Restoration (Georgetown University Press, 2013), and a paper based on a study (with Stephen R. Kellert) on “The Origins of Aesthetic and Spiritual Values in Children’s Experience of Nature” (Journal for the Study of Religion, Nature and Culture, 2013). Dr. Van Wieren is a participant in the Values Roundtable of the New Academy for Nature and Culture, an informal coalition of scholars who have come together to explore a new theory of values for environmental thinking. Her current book project is on religious responses to key issues in food ethics.

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Conference Agenda

Monday June 20

1:00 p.m. –6:00 p.m. Registration and Check-in the Tree Suite Lounge

2:00 p.m. –3:45 p.m. Preconference Tour of IU with IU Historian James Capshew. Gather at 2 p.m. in Tree Suite Lounge near registration. Rain or Shine.

4:00 p.m. –4:30 p.m. Welcome/Opening Remarks in the Solarium

4:30 p.m. –6:00 p.m. Plenary 1 (Gretel Van Wieren/ Sarah Pike)

6:00 p.m. –7:30 p.m. Reception in the State Room East and West

Tuesday June 21

7:30 a.m. – 12:00 p.m. Registration and check-in, Tree Suite Lounge

8:00 a.m. – 9: a.m. Continental Breakfast in the Solarium

9:00 a.m. – 10:30 a.m. Plenary 2 (Scott Russell Sanders / Judy Natal)

10:30 a.m. – 11:00 a.m. Beverage Break in the Solarium

Concurrent Session 1 11:00-12:30 (Tree Suites)

Maple Room: “Blurred Boundaries and Expanded Ethics.” James H. Capshew, Tom Berendt, Kristin Pomykala

Oak Room: “Race, Gender, and the Body as Contested Sites of Wonder.” James Padilioni, Steven Carr, Adriel Trott

Persimmon Room: “The Power of Place.” Sarah Osterhoudt, Leigh Pittenger, Kristel Clayville

12:30 p.m. –1:30 p.m. Lunch provided in the Solarium.


Maple Room: “Environmental Ethics, Personal Ethics, and Personhood.” Bharat Ranganathan, Emanuelle Burton

Oak Room: “Affect and Environmental Consciousness.” Alda Balthrop-Lewis, Joanna Steinhardt, Heather Blair

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3:00 p.m. –3:30 p.m. Refreshment Break in the Solarium

3:30 p.m. –5:00 p.m. Plenary 3 (Brendon Larson/ Michael Northcott)

Wednesday June 22

8:00 a.m. –9:00 a.m. Continental Breakfast in the Solarium 9:00 a.m. –10:30 a.m. “Magic and the Machine: Notes on Technology and Animism in an Era of Ecological Wipe-Out.” Keynote Address by David Abram

10:30 a.m. –11:00 a.m. Beverage Break in the Solarium


Maple Room: “Spiritual Experience En Route to Stewardship.” Paul J. Deal, Kerry Mitchell, Thomas S. Bremer

Oak Room: “Wonder in Human/ Other-than-Human Encounters.” Sheena Singh, John Moran, David Haberman

Persimmon Room: “Wonder in the Making of Environmental Ethics. “ Jonathan Sparks-Franklin, Cheongho Lee, Brian Onishi

12:30 p.m. –1:30 p.m. Lunch on your own


Maple Room: “Wonder’s Role in Education, Knowledge, and Inspiration.” Jonathon Schramm and Joel Pontius, Richard Gunderman, Justin Pritchett

Oak Room: “Wonder in Restoration, Relationality, and Reechantment.” Peter Jansen, David Seidenberg, Martin Becker Lorca

Persimmon Room: “Encountering Natural Wonder through Reading and Writing.” Frank Izaguirre, Shlomo Rosen, David Arnold


3:30 p.m. –5:00 p.m. Screening of Judy Natal films from Another Storm is Coming

6:00 p.m –9 p.m. Reception and Banquet, Tudor Room, IMU

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Thursday June 23

8:00 a.m. –9:00 a.m. Continental Breakfast in the Solarium


Maple Room: “Darker Visions of Human-Nature Entanglement.” Kay Read, Wendy Wiseman, George Handley

Oak Room: “The Languages of Wonder and the Nonhuman World.” Rosalyn W. Berne, Rebecca Copeland, William R. Prindle

Persimmon Room: “Wonder’s Relation to Unity, Rationality, and Spontaneity.” Sara-Jo Swiatek, Fr. Bob Kalivac Carroll, Eugene Halton


11:00 a.m. –12:30 p.m. Plenary 4 (Whitney Bauman/ Julia Adeney Thomas)

12:30 p.m. Grab `n Go Boxed Lunches in the Solarium

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Conference Agenda

Monday June 20

1:00 p.m. –6:00 p.m. Registration and Check-in the Tree Suite Lounge

2:00 p.m. –3:45 p.m. Preconference Tour of IU with IU Historian James Capshew. Gather at 2 p.m. in Tree Suite Lounge near registration. Rain or Shine.

4:00 p.m. –4:30 p.m. Welcome/Opening Remarks in the Solarium

4:30 p.m. –6:00 p.m. Plenary 1 (Gretel Van Wieren/ Sarah Pike)

6:00 p.m. –7:30 p.m. Reception in the State Room East

Tuesday June 21

7:30 a.m. – 12:00 p.m. Registration and check-in, Tree Suite Lounge

8:00 a.m. – 9: a.m. Continental Breakfast in the Solarium

9:00 a.m. – 10:30 a.m. Plenary 2 (Scott Russell Sanders / Judy Natal)

10:30 a.m. – 11:00 a.m. Beverage Break in the Solarium


Maple Room: “Blurred Boundaries and Expanded Ethics.” James H. Capshew, Tom Berendt

Oak Room: “Race, Gender, and the Body as Contested Sites of Wonder.” James Padilioni, Steven Carr, Adriel Trott

Persimmon Room: “The Power of Place.” Sarah Osterhoudt, Leigh Pittenger, Kristel Clayville

12:30 p.m. –1:30 p.m. Lunch provided in the Solarium.


Maple Room: “Environmental Ethics, Personal Ethics, and Personhood.” Bharat Ranganathan, Emanuelle Burton

Oak Room: “Affect and Environmental Consciousness.” Alda Balthrop-Lewis, Joanna Steinhardt, Heather Blair

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Persimmon Room: “Exploring Wonder through Alternative Pathways.” Karis Petty, Elliot D. Ihm, Kristin Pomykala


3:30 p.m. –5:00 p.m. Plenary 3 (Brendon Larson/ Michael Northcott)

Wednesday June 22


9:00 a.m. –10:30 a.m. “Magic and the Machine: Notes on Technology and Animism in an Era of Ecological Wipe-Out.” Keynote Address by David Abram



Maple Room: “Spiritual Experience En Route to Stewardship.” Paul J. Deal, Kerry Mitchell, Thomas S. Bremer

Oak Room: “Wonder in Human/ Other-than-Human Encounters.” Sheena Singh, John Moran, David Haberman

Persimmon Room: “Wonder in the Making of Environmental Ethics. “ Jonathan Sparks-Franklin, Cheongho Lee, Brian Onishi

12:30 p.m. –1:30 p.m. Lunch on your own


Maple Room: “Wonder’s Role in Education, Knowledge, and Inspiration.” Jonathon Schramm and Joel Pontius, Richard Gunderman, Justin Pritchett

Oak Room: “Wonder in Restoration, Relationality, and Reechantment.” Peter Jansen, David Seidenberg, Martin Becker Lorca

Persimmon Room: “Encountering Natural Wonder through Reading and Writing.” Frank Izaguirre, Shlomo Rosen, David Arnold


3:30 p.m. –5:00 p.m. Screening of Judy Natal films from Another Storm is Coming

6:00 p.m –9 p.m. Reception and Banquet, Tudor Room, IMU

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Thursday June 23



Maple Room: “Darker Visions of Human-Nature Entanglement.” Kay Read, Wendy Wiseman, George Handley

Oak Room: “The Languages of Wonder and the Nonhuman World.” Rosalyn W. Berne, Rebecca Copeland, William R. Prindle

Persimmon Room: “Wonder’s Relation to Unity, Rationality, and Spontaneity.” Sara-Jo Swiatek, Fr. Bob Kalivac Carroll, Eugene Halton


11:00 a.m. –12:30 p.m. Plenary 4 (Whitney Bauman/ Julia Adeney Thomas)

12:30 p.m. Grab `n Go Boxed Lunches in the Solarium

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Wonder and the Natural World: An Exhibition

WHERE: Lilly Library Lincoln Room 1200 East Seventh Street WHEN: Mon-Thurs 9-6, Fri 9-5, Sat 9-1

Admission is FREE.

The Lilly Library presents an exhibition of books devoted to describing, understanding, and honoring the wondrous. In works published from the seventeenth to the twentieth century, we see scientists, poets, and people of faith respond to the beauty and mystery of nature. Please make time to visit this special exhibition devoted to our conference theme. Preview selected items on exhibition at https://libraries.indiana.edu/wonder-and-natural-world

https://libraries.indiana.edu/wonder-and-natural-world

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PLACES AND SPACES: MAPPING SCIENCE Katy Bӧrner and Lisel Record

Tree Suite Lounge Area, IMU

Places & Spaces: Mapping Science (scimaps.org) is a traveling exhibition that showcases data visualizations from many disciplines. The exhibition recently embarked on a new phase, exhibiting interactive visualizations that allow us to view patterns in data, which are often too large or complex for us to view unaided. Come play with these visualizations, view the maps, and engage directly with large data sets in ways that inspire wonder through a new view of the world.

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ANOTHER STORM IS COMING A SITE SPECIFIC INSTALLATION OF PHOTOGRAPHS • VIDEO • THE LIBRARY

Judy Natal

Project Statement

Any examination of human-caused natural disasters is so much about destruction, death, and devastation; for artist Judy Natal it is ultimately about recovery, resurrection, and the abiding resilience of humans and nature. It also is about the insidiously hidden political, socioeconomic, racial, and ethnic agendas that create transformations that have profound and lasting effects on the land and the people who live there.

The land and water between New Orleans and Houston, commonly referred to as the Energy Coast, literally seems to float as a kind of terra infirma that is liquid and fluidly unstable; a watery mirage drawn by human intervention and land use that persists long after the storm. The land and water uniquely mirror each other, both in human folly as well as human achievement. It has been equally devastated by hurricanes, flooding, loss of wetlands and rise of the oceans, and the ever present reality of disastrous oil spills that devastates animals, ecosystems and humanityequally.

Commemorating the 10th anniversary of both Hurricane Katrina and Hurricane Rita in the Gulf Coasts of Louisiana and Texas, Judy Natal debuts Another Storm is Coming, commissioned by

the Center for Energy & Environmental Research in the Human Sciences (CENHS) at Rice University, in collaboration with the architectural group Building Workshop, culminating in a site specific installation of large scale outdoor photographs, two new videos Breathed on the Waters

and Storm Redux, and The Library that invites viewers to engage with Natal’s research and

artifacts collected over two years, creating intersections of oil, energy, climate change and faith, as part of FotoFest 2016 International Biennial in Houston, Texas.

Opening: March 12, 2016 on the Rice University campus in Houston through April 24, 2016, ANOTHER STORM IS COMING consists of an outdoor installation of large scale photographs,

debuting 2 new videos Breathed on the Waters, a heartfelt suite of performances of singing,

praying and chanting, entreating the gods for safe passage from hurricanes, and Storm Redux, comprised of oral history interviews of survivors of the succession of devastating hurricanes on

the Gulf Coast. For information please contact [email protected]

www.judynatal.com

© 2016 Judy Natal All Rights Reserved

mailto:[email protected]

http://www.judynatal.com/

Plenary Abstracts

Whitney Bauman, Florida International University

Title, Wonder, Romanticism and Nature: Ernst Haeckel and the Old, New Materialism

The whole marvelous panorama of life that spreads over the surface of our globe is, in the last analysis, transformed sunlight. (Ernst Haeckel, Riddle of the Universe)

The popularly quoted epigram by Ernst Haeckel suggests him as a precursor to contemporary mystical environmentalists. However, nothing could be further from the truth, at least based upon his own self- understanding. Haeckel was arguing for a monistic (he would argue materialistic) understanding of the world against what he perceived as the dogma of theology and the wrong-headedness of German idealism in philosophy. He thought the emerging scientific method—relying on sensory observations and experimentation—would provide the new framework for understanding everything, including all things human. What we see as “wonder” in his art works and in his writings were to him attempts at explaining this monistic, evolutionary “scientific” view of the world. He developed his ideas in dialogue with Romanticism and his countering of what he saw as the worst of dogmatic theology. Haeckel understood himself as one of a long line of scientists (including for him Bruno, Copernicus, Galileo, Newton, and the Romantics Goethe, Schiller and von Humboldt) who were wrestling knowledge production away from the clerics. In doing so, I argue that he ends up returning wonder to the world by replacing the transcendent monotheistic God with the immanent Nature. In other words, his version of monism returns wonder to the world through making the God of theism (or better deism) into the Nature of monism. This talk will explore this thesis in two ways. First, like many other emerging biologists of his day, he used metaphors from Newtonian physics to describe biology. These metaphors of a mechanical world in the end depend upon the maker: whom Newton and many other scientists held on to. Haeckel turns this transcendent maker into an emergent process of evolutionary change, which would give us natural laws instead of divine ones. The “order of nature” is every bit as theologically filled as the idea of a creation. Second, drawing from the theology of Schleiermacher (a family friend) and the work of Feuerbach (among others), he argues that the essential state of being human is dependency not upon God (Schleiermacher) but upon Nature. All of human life depends upon the evolving, planetary context out of which humans emerge and to which they return: this includes religious ideas. Haeckel’s monistic worldview argues hard against the “anthropocentric” projection of God (Feuerbach) in monotheism, even as he projects his own ideas about the mechanics of evolution as recapitulation into his understanding of Nature. In the end Haeckel’s attempt at demystifying leads again to wonder: his monistic philosophy was his recapitulation of making the wonder of a monotheistic god into an immanent, ordered Nature. In this sense he might be better understood as a forefather of the New Materialisms as well as of Ecology.

Brendon Larson, University of Waterloo, Ontario, Canada

Title, Bringing a Sense of Wonder to Invasive Species

Conservationists, gardeners, and many others detest the presence of invasive species in natural places they care about. Here, I consider some of the metaphorical roots of this antipathy in our conception of these species as “invaders” with whom we are at war. I argue that this perspective is narrow and

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thereby limits our options for a more creative and appropriate response to them. I suggest some alternative metaphors for thinking about these species, focusing on whether and how we might benefit from bringing a greater sense of wonder to them, not only in the sense of a fascination with the unpredictable flourishing of life but also in a more historic sense as something unusual, such as “monsters.” These emotions connect us with the changes wrought by not only invasive species, but the proposed Anthropocene more broadly. These species may be “strange and surprising” yet they are a symptom of human activities and are most appropriately viewed through that lens.

Judy Natal, Columbia College Chicago

Title, Wonder, Nature and the Photograph as Cabinet of Curiosity

Curiosity is a venerable subject that has long been a theme for artists as much as scientists, philosophers, dreamers, utopians and writers. Curiosity is also mobile and porous, providing exquisite opportunities to imaginatively fuse our imperfect humanity with both our awe and longing for perfect nature. This leads us beyond our present understanding of the natural world into new territories of the unknown, like the cabinets of curiosities that mix science and art, ancient and modern, reality and fiction, while vacillating between terror and pleasure. Photographs are cabinets, asking us to focus on objects, images, and ideas at vastly different scales: from the microscopic to the cosmic and infinite, creating magical possibilities, ultimately producing an eccentric map that invites the future while mutating the past, providing opportunities to marvel at the interconnectedness of all living things that expand our imaginations and what is possible. Natal will be sharing her photographic work in light of these ideas.

Video Program:

"My travels have taught me that there is always just one 'right place' where an idea can come to life; that the single effort in making a video piece is finding this 'right place;' that video is sensitive to far more than what the camera sees and what the microphone hears; that what we call culture and the human spirit can be viewed as the collective expression and interpretation of the overwhelming power of the landscape…They find their unification in what for me is the original place of the landscape in art and culture: the natural raw materials of the human psyche." – Bill Viola, Reasons for Knocking on an Empty House: Writings 1973-1994

Breathed on the Waters (10 min) from the series Another Storm is Coming (CENHS Commission, 2016) --A suite of performances of singing, praying and chanting, entreating the universe for safe passage from hurricanes and the devastation of storms.

Storm Redux (20 min) from the series Another Storm is Coming (CENHS Commission, 2016) --Comprised of oral history interviews of survivors from Hurricanes Audrey, Katrina, Ike, and Rita that have affected the Gulf Coast over the last 50 years.

The Custodian (10 min) from the series Future Perfect (2007-2014)

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Michael Northcott, School of Divinity at the University of Edinburgh, United Kingdom

Title, Enchantments of Deep Time Among Academics, Artists and Activists

Deep time was invented in the eighteenth century by James Hutton. Like the seeming infinity of space viewed with the naked eye or a telescope, the sheer vastness of deep time can provoke wonder, and humility at the sheer scale of spacetime compared to human history and the earth. But it can provoke a sense of cosmic alienation because of the seeming insignificance of Homo sapiens in the larger scheme of things. Deep time also provoked a detachment of human from earth history, since it detached the modern understanding of earth time and natural history from human cultural history, including longstanding and influential religious histories. In this paper I will consider different strategies, deployed by academics, artists and activists, for the re-enchantment of deep time, past, present and future. I will explore whether reenchantment has the potential to rekindle a sense of wonder towards the earth, and whether this rekindling has the potential in turn to resource a more sustainable habitus.

Sarah M. Pike, California State University, Chico

Title, Inner Histories and Childhood Landscapes of Wonder and Grief

Environmental activism takes place in the context of activists’ inner histories composed of memories, childhood experiences, and family background, as well as constructed narratives. Their childhood stories suggest some of the ways in which they came to value forests and animals as deserving of rights equal to those of humans. Their emerging identities are continuous with their past as nature-loving children, but also draw strength from leaving behind other aspects of the past. I focus on both what they remember from childhood and what they forget, what they embrace and what they reject, and what their stories tell us about activist understandings of wonder and natural world. While some activists told me they were “born that way,” most of them describe becoming themselves in the company of nonhuman others. Activists’ inner landscape of the self is reflected in the contours of the outer landscape, as their sense of self extended out beyond the boundaries of their bodies into the bodies of trees, animals, deserts and lakes. As they explored the deserts and woods near their homes or camped in mountains with their families, they were becoming themselves with the help of nonhuman others. But activists’ childhood memories are also bittersweet: on the one hand they remember nature as a special place in which they developed close relationships to trees, animals and human mentors; on the other, many of them recall mourning for disturbed and desecrated places in nature; grief became for them the flip side of wonder.

Scott Russell Sanders, Indiana University

Title, A Reading from Ordinary Wealth

In a society obsessed with financial wealth, we may neglect the many forms of wealth that have nothing to do with money—the gifts of nature and culture and community that support us, enrich us, and fill our lives with meaning and joy. Scott Russell Sanders and Peter Forbes pay tribute to these vital gifts in Ordinary Wealth, a book that pairs photographs by Peter with stories by Scott. This reading will feature a selection of those brief stories, accompanied by slides of the photos that inspired them.

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Julia Adeney Thomas, University of Notre Dame

Title, What is “the Human” in the Anthropocene? Questions of Scale and Value for Humanities and Biology

Some theorists have argued that if humanity has become a geological agent shaping earth systems, “human history” and “natural history” should meld. I will examine this claim looking at different definitions of “the human” put forward by paleobiology, microbiology, and biochemistry and ask how each might shape histories concerned with the Anthropocene. In the end, however, I will suggest that if we are to accord with history’s political function, we cannot rely on the sciences to provide answers to what it means to be human even as our aggregate power grows.

Gretel Van Wieren, Michigan State University

Title, The Origins of Aesthetic and Spiritual Values in Children’s Experience of Nature

This presentation explores the results of a study that examined the development in children of aesthetic and spiritual values through their experience of nature. Even though confident conclusions cannot be drawn given its relatively small sample size, a number of preliminary results emerged that suggest children’s articulation of an aesthetic sense of beauty, pattern and order, wonder and discovery; and the expression of such spiritual attributes as feelings of solace and peacefulness, commonality and connection, happiness and feeling at one with and at home in nature, a power greater than oneself, and a sense of divine presence or mystery. What is it about the child’s experience of nature that appears to be so instrumental in developing aesthetic and spiritual values? A number of qualities stand out in this study, including nature’s diversity, information richness, dynamism, uncertainty, multi-sensory quality, and above all aliveness.

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CONCURRENT SESSION PAPER ABSTRACTS

“A Damn Sight Holier”: Reading the Wonder of Sometimes a Great Notion

David Scott Arnold

Oregon State University

How is wonder apprehended in a work of narrative? Ever since Tony Tanner’s The Reign of Wonder and Sam Keen’s Apology for Wonder and Annie Dillard’s Pilgrim at Tinker Creek upwards of half a century ago, students of American literature and religion have found the theme of wonder relevant. And it continues to be so. Current deployment of Wolfgang Iser’s phenomenology of reading can yet open the ‘flood-gates of the wonder-world” when the imagination encounters the teller’s invitation “Come look” at the beginning of Sometimes A Great Notion to Indian Jenny’s “Hah” at story’s end. The experience of wonder in such a narrative can bestir an insight into the whole shebang.

Delight for Environmental Ethics

Alda Balthrop-Lewis Princeton University

This proposal’s topic is one of wonder’s close associates: delight. The materials are taken from Henry David Thoreau’s descriptions of his practices of simplicity, especially as they appear in Walden. In the paper, I show that Thoreau’s practices of simplicity are primarily oriented to the enjoyment of goods – to delight – rather than enacted as mere renunciation. This, taken together with an insight from Augustine’s moral psychology – that delight was the only thing that could motivate human action – suggests that delight should be central to our thinking about how to cultivate an environmental ethic. In an era when hope for the future is sometimes difficult to muster, properly tutored delight in present goods may offer us moral motivation to live well through difficult times.

Wondrous Diversity: The Postmodern Appreciation of Nature

Tom Berendt

Temple University

In this paper I shall analyze how the central tenets of postmodernism - plurality, diversity, and hybridity - have influenced our current appreciation and understanding of the natural world. I shall query in what ways challenging normative stereotypes has changed our concept and feeling of “wonder.” Can there be such a thing as a normative experience? Or is anything and everything possible? In challenging the normative a “hyperglossia” of interpretations, practices, and beliefs are promoted, whereby all experiences of wonder are considered equally as relevant. Furthermore, in deconstructing what we perceive to be the normative and acknowledging that there exists a plurality of experiences and interpretations, then even what constitutes nature itself needs to be reconsidered. For what is nature, and in what ways can it inspire “wonder”? I will argue that in consideration of the central tenets of postmodernism then everything in and about nature has the potential to inspire “wonder.”

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When an Explanation is Not Forthcoming: On Including Study of Interspecies Communication Inside the Academic Domain of Inquiry

Rosalyn W. Berne

University of Virginia

Within biology’s developed frame of the interdependence of species, is growing evidence that species are more active and facile in communicating with each other than previously known. But interspecies communication, such as the capacity of horses and humans to “speak to” one another, lies beyond the established purview of institutional, intellectual inquiry. When I first heard a horse speak I wondered, “how is this possible and what does it mean?” But there is no lexicon or methodology in the domain of academic research, which might be harnessed for exploring such phenomena, even though its socio- religious-ethical implications are profound. If scholars are to contribute in meaningful ways to a coherent understanding of humanity’s relationship with other living species in the natural world (of which we humans are still a part), then a method must be found to both incorporate and validate the study of such phenomena.

All About Trees: The Environmental Imaginary of Japanese Picturebooks

Heather Blair

Indiana University, Bloomington

It is tempting to dismiss the much-vaunted Japanese love of nature as an ideological construct that renders environmental degradation tolerable or even invisible. After all, posters of unspoiled mountainscapes and cherry blossoms do indeed distract us from the hazards of post-3/11 nuclear radiation. This paper, however, seeks less to debunk Japan’s “love of nature” than to explore its fissures and fictions by asking how it is cultivated. Focusing on picturebooks, I ask how authors, illustrators, and other adults use stories about trees and arboreal imagery to encourage young children to wonder about and wonder at trees. In addition to tracing a pervasive tendency to represent trees and forests as bastions of supernatural power, I argue that picturebooks capitalize on a traditional poetics in which the natural world—including trees—serves as a vehicle for eliciting and expressing emotion. Finally I show that whereas many picturebooks do indeed aestheticize trees in a way that masks the real presence of environmental trouble, a few do indeed aim to plant seeds of protest in the hearts of their young readers.

An Ethereal Mountain Retreat

Thomas S. Bremer

Rhodes College

Followers of the Church Universal and Triumphant (C.U.T.) regard the Grand Teton in Wyoming as the location of “the principal retreat of the Great White Brotherhood on the North American continent.” This paper addresses three questions regarding C.U.T. and the etheric “retreats” that make up key locations of their spiritual geography. First, it considers the implications of imagining the natural landscape as locations of ethereal significance. How do C.U.T. members conceive of the natural world in relation to their emphasis on an extramundane reality? Next, regarding believers’ environmental attitudes, is an ethic of stewardship a priority for people oriented to an etheric plane? Finally, about the social implications of the Church’s views, how does their regard for the land influence their relations

with others, specifically with their neighbors in Montana’s Paradise Valley that is C.U.T.’s home, with the National Park Service charged with protecting Yellowstone National Park immediately adjacent to their Royal Teton Ranch, and with an American public suspicious of this insular religious community?

Dreaming a Blue Sky: The Wonder of Imagined Worlds and the Construction of Virtue in The City of Ember

Emanuelle Burton University of Chicago

This paper explores how the children’s novel The City of Ember plays on the genre of post-apocalypse to re-enchant the natural world and create a discourse that unites social and environmental virtue. The novel constructs a complex dynamic of wonderment at its two worlds: 1) the richly-conjured City of Ember, which has survived in utter isolation underground, and 2) our own natural world, discovered only at the end by the novel’s protagonists. As in other works of post-apocalypse, Ember’s fictional world indexes our own, the city’s dwindling resources—and the range of responses among its citizens— reflecting our own response to environmental crisis. But Ember complicates this simple analogy by estranging the natural world, casting nature itself as the remote, revelatory “solution” to the crisis of resources which also restores humans to their true estate. Drawing on virtue ethics to chronicle its protagonists’ escape into nature, the novel binds personal virtue to environmental concern, and portrays wonder at the natural as both a sign of, and a reward for, virtue.

The Trouble with Plants: The Coming of Vegetal Ethics?

James H. Capshew Indiana University, Bloomington

The “otherness” of plants presents some problems to modern humans. Humans are utterly dependent upon them — as oxygen-generators and food sources — yet we abuse the vegetal world through deforestation, industrial agriculture, and urbanization. Sustainability is hampered by ignorant attitudes, psychological denial, and institutions designed to exploit natural capital. But there are some hopeful signs of change, in both practical affairs and academic philosophy, to construct a vegetal ethics. Brief vignettes reveal aspects of plant-human relations painted in varying shades of wonder, despair, and hopefulness. For instance, the idea that plants can be considered persons subverts the Aristotelian hierarchy and licenses the exploration of subjectivity in nonhuman lives. But the killing of the oldest living thing on the planet in 1964—a bristlecone pine nicknamed Prometheus—underlines the contrast between such charismatic megaflora and the mundane vegetal world. The Man Who Planted Trees (1954), a modern parable, prefigures the dependence of human flourishing upon healthy ecosystems, and hints at ways to process the burden of grief that sensitive humans feel at the destruction of the natural world.

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The Wonders of Wartime Edutainment: Hollywood and the American Response to Nazi Racial Science

Steven Alan Carr Indiana University – Purdue University Fort Wayne

While historical scholarship has considered how America generally responded to the incremental advancement of Nazi anti-Semitism in Europe, surprisingly little scholarship has attempted to understand how popular culture might have reflected or contributed to this response. In particular, few historians have looked first at watershed events, such as the Nuremberg Race Laws or Kristallnacht, and then looked to popular culture as reflecting and even amplifying some aspect of this broader cultural response. As a case study, this paper will focus on the anti-Semitic Nuremberg Race Laws of 15 September 1935, and how American films subsequently represented these laws in their narratives. Much of the paper will consider the Disney animated short “Education for Death: The Making of the Nazi” (RKO, 1943). The film epitomized the wartime alliance between Hollywood and the Roosevelt administration in combatting the seductive ideologies of eugenics and race science by pitting them against core American democratic ideals espoused in Roosevelt’s Four Freedoms.

Wonder as Rupture, Hinge, and Revelation of Prior Unity

Fr. Bob Kalivac Carroll, PhD College Art Association, American Society of Aesthetics, Society for Phenomenology and Existential

Philosophy, Philosophic Study of Contemporary Visual Arts

Summary of Main Concepts Wonder serves as a thematic pivot around which various related concepts are investigated and elucidated in this paper. Those concepts include spiritual, philosophical, and phenomenological elements and qualities. Focusing on the phenomenon or experience of wonder as disruption or rupture in consciousness, this paper examines that quotian yet ineffable phenomenon with its attendant qualities of self-forgetting and not-knowing, and its inherent sensibility to a revelation of prior unity. If wonder serves as a hinge that allows a spontaneous entry into an alternative or renewed state of consciousness that includes a sensibility to prior unity, then presuppositional concepts such as exclusive linearity, spatial-temporal assumptions, and separative self-identification are challenged by this shift in consciousness that humankind calls “wonder.” A central theme of this paper is communicating the incommunicable, but a related challenge is to elucidate details that examine and question the presumption of a subject-object dichotomy and the inherent limitations of scientific materialism.

Becoming Soil: Green Burial as Environmental Activism and Religious Practice

Kristel Clayville University of Chicago

This paper explores the greening of burial practices as environmental activism in a Catholic religious order (Sisters of Loretto) and in two avowedly secular movements: the human composting proposal known as the Urban Death Project and Capsula Mundi, which offers burial pods that use human remains to grow into trees. By putting these groups in conversation, I will draw out the similarities between

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religious and environmental motivations, while also creating space to discuss the significance of “becoming soil” for our material understanding of being human and the roles of place and community in that construction of identity.

Speaking With Stones: Using Biomimicry to Restore Voice to the Silenced Other

Rebecca Copeland Emory University

In this presentation, I argue that human interpreters effectively silence the voices of other members of the natural world by an inattention that denies the interdependence of all parts of this earth. In order to reverse this process and restore voice to the silenced other, I argue that human beings must develop the capacity to hear the voices of the many subjects that make up the natural world. I propose the modern field of biomimicry as a model for how this capacity can be developed. Finally, I offer a biomimetic reading of Luke 19:40 to demonstrate how biomimicry can help to restore voice to a silenced portion of the natural world.

Grounding the Sacred in the World

Paul J. Deal SUNY Plattsburgh

This presentation examines the process and phenomenological meanings that enact how the natural world is perceived as sacred. More specifically, this study is a response to the outstanding question— posed in the psychology of religion and spirituality literature—as to how things sanctified “become sacred, how they remain sacred” (Pargament & Mahoney, 2005, p. 5). Several layers of the above question are addressed; namely, the nontheistic, contextually grounded, and lived experience of sacredness. Understanding sacredness this way leads into the complex entanglements of the middle ground—a territory variously populated by “nones” and “spiritual, but not religious.” Participants were twelve persons arrested in a civil disobedience to protect and preserve non-human nature. Findings suggest that sanctifying the earth is enacted through multiple interrelated doorways, emerges from the dynamic connection and integration of self-transcending meanings, and reverberates throughout participants’ ways of being in and constructing the world.

Recovering Wonder in Healthcare

Richard Gunderman, MD PhD Indiana University

Contemporary medical education tends to extinguish wonder. From the day students are admitted to medical school, their intellectual and cultural horizons tend to constrict, and a strictly utilitarian attitude toward knowledge and experience tends to become more and more deeply engrained. Today it is common to hear students talk about “high-yield” learning experiences, by which they mean those that provide the greatest increase in examination scores per unit of time invested. These habits of mind naturally spill over into how students come to regard their patients, focusing their attention on features of the patient’s history, physical examination, and medical testing that lead most directly to a diagnosis and often overlooking aspects of the patient’s life story and

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experience that give their lives meaning. There are also adverse consequences for physicians themselves, whose lack of meaning in practice is contributing to an epidemic of professional burnout. Two 20th-century physicians who understood what is truly at stake in expunging wonder from medicine were the Pulitzer Prize-winning poet, William Carlos Williams, and National Book Award-winning novelist, Walker Percy. Williams and Percy’s writings provide illuminating insights into the true place of wonder in medicine and the steps that physicians and other health professionals need to be prepared to take to restore their vision of the wonderful. In this presentation, I will draw on key passages from Williams and Percy to show how a sense of the wonderful can be destroyed, what such a loss entails for both patients and physicians, and how our habits of perception, feeling, and thought in medicine need to change if we are to recover it. Though focused on medicine and healthcare, these observations extend to such universal human experiences as birth and death, illness and recovery, and despair and joy.

“Anthropomorphism without Anthropocentrism: Ritualized Ways of Enhancing the Experience of Wonder with Natural Phenomena in Devotional Hinduism”

David L. Haberman Indiana University, Bloomington

This paper provides occasion to think more about the place of anthropomorphism in human interaction with the so-called natural world. I work primarily in the context of devotional Hinduism. For the past decade and a half I have been researching Hindu worshipful interaction with natural entities in northern India that are considered to be essential forms of divinity: sacred rivers, specifically the Yamuna; trees, specifically the pipal, neem and banyan of Varanasi; and mountains, specifically Mount Govardhan. Although there are distinctive features in the particular worship of these entities, I have noticed significant similarities they share: they all employ strategies of personification in negotiating the boundary between these nonhuman entities and human worshipers. I am particularly interested in the boundary between the human and nonhuman and the devotional tendency to anthropomorphize the nonhuman as a way to cross this boundary to more powerfully honor and establish deeper connections with the nonhuman world -- and to make it easier to experience the wonder that is present therein.

Wonder, Reflection, and the Affirmative Mind: From Panzoonism to Apocalypse

Eugene Halton University of Notre Dame

This paper traces the polarities between wonder and reflective thought in the context of human history. The relative devaluation of wonder in the modern era can be taken not only as a product of rationalization, in sociologist Max Weber’s sense, but as one of the costs of what Lewis Mumford termed “the myth of the machine,” an empowering of the rational, mechanical, and quantitative as though real, and disempowering of humane capacities such as wonder, spontaneous intelligence, empathy, and the qualitative as though merely subjective or illusory. The presentation diagrams my model of history not as progress, but as an apparent progress in rational precision, counteracted by a contraction of mind, as well as what I have termed “critical animism.” I also discuss folklorist John Stuart-Glennie’s concept of panzooinism and writer D. H. Lawrence’s concept of the affirmative mind. Wonder emerges as an evolutionary birthright of the human capacity for projective spontaneous intelligence.

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Hope and Wonder in the Anthropocene: Darren Aronofsky’s “Noah”

George Handley Brigham Young University

Darren Aronofsky’s 2014 film, “Noah,” was not universally well received, least of all from Christian viewers, mainly because of concerns about the apparent liberties the film took with the biblical story. What was lost in the critical reception was the genius of the film’s attempt to give cinematic spectacle to Jewish apocrypha and midrash surrounding the Noah story and then to overlay that tradition with contemporary debates about the relevance of religion in the Anthropocene. In this paper, I will outline that relevance as suggested by the film and argue that the film offers the story of the Bible’s second Adam as a central figure for helping us to imagine hope in the already post-apocalyptic age of climate change. Aronofsky’s film suggests that hope is no longer simply a matter of taking inspiration from the wonder of a beautiful and awesome creation but also must confront the wondrous and terrifying facts of our human atrocities. Ultimately hope must go against the grain of the direction of history, not as a denial of the irrevocable facts of anthropogenic change, as many religious communities have chosen to do nor as a kind of hirsute human self-loathing as is often the case within environmentalism, but as a sacrifice of our own need for a kind of puritanical ethics. Paradoxically, hope in the Anthropocene is not possible, in other words, if we fail to recognize or accept the risks of our own humanity and complicity in the world’s destruction.

Neurocognitive Foundations of Mystical Experience

Elliott D. Ihm University of California, Santa Barbara

William James and other twentieth-century scholars argued that the idea of the divine, as revealed through the mystical experience, is at the core of religion. Although James (1902) admonished that a thorough science of the mind must seek to understand such non-ordinary states of consciousness on their own terms, their association with mental illness (e.g., schizophrenia, epilepsy) has led modern psychology and neuroscience to consider them primarily as symptoms of psychopathology (e.g.,

Persinger et al., 1984). This paper argues that mystical experiences are the result of transient changes to the mental representation of the self that can be triggered both by disruptions of high-level neural processes (e.g., schizophrenia, religious ritual, natural environments) and by the cultivation of lower- level perceptual processes (e.g., contemplative experience). These different triggering mechanisms can give rise to very different appraisals of the transient changes in mental representations of the self.

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“Organs of Appreciation”: The Sense of Wonder in the Works of Philosopher-Naturalist Alexander Skutch

Frank Izaguirre West Virginia University

Captivated by the profusion of life in the Neotropics, naturalist Alexander Skutch dedicated his nearly 100 years-long life to studying and writing about his fascination with tropical nature, especially its birdlife. He published dozens of books ranging from memoirs of his travels through tropical rainforests in Latin America to scientific accounts of his ornithological discoveries to essays on philosophy and ethics. One of the core themes of Skutch’s vast and varied literary output is his dedication to the pursuit of wonder in nature. His prose balances the detailed observation and scrutiny of a scientist with the poetic wonderment he found so alluring about Neotropical rainforests. Yet few scholars of environmental literature seem to be familiar with Skutch’s writing. This paper seeks to serve as a corrective to this omission, since his work deserves recognition for its superb balance of scientific observation with his lifelong dedication to the sense of wonder.

A Sense of Wonder: Case Study into Visitors’ Experiences of Dutch Nature

Peter Jansen Ede Christian University of Applied Science Ede Christian University of Applied Science, and

Social Science Group Sub-department Communication, Philosophy and Technology Wageningen University

The Netherlands

Wilderness is connected with a sense of wonder, with experiences of the sublime. A re-experiencing of wilderness is being sought in the Netherlands. This is manifests itself in the attention that is being devoted to projects in which agricultural land is ‘transformed’ into nature. This paper focuses on one of these projects: the island Tiengemeten. We will present and discuss the experiences of visitors to this ‘new nature’ project in order to examine whether these experiences contain a sense of wonder.

Wonder and Interpretation: The Theory of Interpretation of Peirce and Neville

Cheongho Lee Southern Illinois University Carbondale

The main purpose of this paper is to investigate how wonder works in our interpretation of nature, with special regard to the theory of interpretation of Charles S. Peirce and Robert C. Neville. Based on Peirce’s thought, Neville founded his theory of interpretation upon “philosophy of nature,” which has been lost mainly because of the Cartesian distinction of mind and body and Kant’s “dogmatic certainty” of metaphysics. Cartesian distinction and Kant’s dogmatic metaphysics separated wonder from interpretation process. The cure for this symptom is suggested by Neville that wonder functions in the selective participation of interpreter. The real source of knowledge is feeling, including wonder, which

selective participation of interpreter. The real source of knowledge is feeling, including wonder, which modern scientific culture labeled as subjective. Neville sees that reality is embodied values in four loci of axiological participations, by which interpretation operates as “the cognitive activity of determining what is truth, or enjoying, acting, and responding in ways shaped by assertions intended as true.” In this way, Neville’s theory of interpretation would remedy the modern mistake that separates thinking from other processes of nature, which is still incurably pervasive.

“To Wonder that Things are Instead of Nothing: the Uncanny Gift of Nihilism””

Martin Becker Lorca University of California, Santa Barbara

Although science begins in the experience of wonder, its will to master the wondrous by causal explanation replaces the very wonder that sets it in motion. However, after all explanations have been found about what things are, a different kind of wonder becomes possible: Wonder about the fact that things are. Drawing from the German philosopher Martin Heidegger, I show how the disenchantment of the world opens up the possibility of its ontological re-enchantment. A world haunted by nihilism is not overcome by the creation of new values. Rather, nihilism carries within it the possibility of experiencing an ontological wonder. This wonder is useless; but in its uselessness it challenges the contemporary tendency to seek in nature only what we humans want or need from it. Instead, ontological wonder opens itself to sheer facts of nature’s existence, beyond our interests or manipulation.

“The ‘Wow’ Moment: Designing Spontaneity and Spirituality in America’s National Parks”

Kerry Mitchell, Ph.D. Long Island University

National Parks often evoke a sense of wonder and awe that rangers and visitors call “Wow” moments. Left unsaid and often unanalyzed is the management of these moments through landscape design, on- site interpretation, and visual and print media within the parks. This paper analyzes these management techniques in the way that they foster a highly charged and individualized experience that visitors call “spiritual.” Such management aims to create investment in the space, consonant with goals of stewardship and conservation. Fostering spirituality is not a publicly-stated aim of such management. Indeed, management of spirituality, and of nature more generally, remains intentionally obscure. But rangers are aware of the spiritual impact of the space and they see such impact as furthering their public mission. This back-handed promulgation of spontaneous, spiritual experiences of wonder creates an investment in a certain structure of state authority alongside and parallel with—even as a shadow of— investment in self and nature.

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Cool Critters and Nonhuman Denizenship in Florida

John Moran

Stanford University

The status and rights accorded to wild animals in Florida (“denizenship”) are legitimized not just through scientific and legal processes but also in cultural representations. People do work to make humans experience particular species as charismatic and wonderful, as worthy of protection on the grounds of their potential to entertain, educate, awe, and edify humans during wildlife viewing, and this work is essential to social projects that argue for animal and plant protections. The Gulf Specimen Marine Lab in Panacea, Florida, a nonprofit biological specimen supplier and aquarium, has a goal of universal enfranchisement that seeks to reveal the wonder of invertebrates and other species neglected in the widespread attention paid to charismatic marine mammals. This paper explores how wonder, or amazement, is produced in the lab through particular technologies that induce marine critters to perform their species individuality, such as touch tanks and chemical manipulation. Invertebrate aesthetics are made legible for denizenship by drawing upon the aesthetics of the U.S. self-esteem movement and the concepts of originality, uniqueness, and cool style.

Operative Wonder, Material Agency, and Environmental Ethics

Brian Onishi

Eastern Michigan University

This paper argues for an ontological wonder. Wonder is often considered an epistemological tool for obtaining knowledge. As such, wonder has reinforced the dualistic relation of subject and object in our engagement with the natural world. In order to disrupt this dualistic relation, I argue that the material world has the ability to actively wonder. I adapt the concept of quantum superposition to describe the material relations between objects, contending that wonder orients the relation between objects and thereby contributes to the becoming of the world. I then integrate this ontological wonder into environmental ethics, specifically appealing to placed based ethics that rely on a hermeneutics of environmental suffering. Operative wonder both supports and extends such placed based ethics by providing a framework for a world whose value and activity is not reliant upon human subjects. scholars into the inclusive category of “tsiny,” I instead highlight the various sub-categories of these otherworldly beings, and the associated forms of knowledge, practice, and power that they each inspire. I also examine how these associations become re-articulated in the face of changing economic, cultural, and spiritual relationships within the community. Overall, turning an ethnographic lens onto the spiritual dimensions of agrarian landscapes in Madagascar illustrates how these cultivated places emerge as important sites for the production of meaning, identity, history, and belief.

Black Ecstasy: The Levitations of St. Martin de Porres

James Padilioni, Jr., PhD Candidate College of William and Mary

This paper focuses upon the aporia and wonder induced by an encounter with the levitating body of Martin de Porres, 17th century Peruvian friar and first African-American saint. Drawing upon witness reports and hagiographies, I argue that Martin’s ecstatic body was a spectacle that threw witnesses into a chaos of meaning that generated a resignification of his raced and animalized body into a spectacular and sensuous conduit of the divine. These moments of disorientation are critical because they reveal how wonder and aporia can reorient sensual and ethical relations. The illegibility of Martin’s body to humans and human categories, seen as both “mulatto” under casta and divine while in rapture, contains radical potentiality for imagining alternative socialities that jettison the limitations of the human category altogether. I hold Martin’s body up as a prism that reveals an ethical futurity always already seeded with models for alternative social relations.

Perception, the Environment and the Uncanny: Sensing the Woodlands with a Psychic medium who has Impaired Vision

Karis Petty

University of Sussex

This paper presents ethnography exploring the sensuous perception of English woodlands for a psychic medium named Amanda, who has her company provides opportunities to reflecton anthropological conceptions of the environment, and the methodological, analytical,

and theoretical tools available for investigating uncanny congenitally impaired vision. This case study is part of an ethnography investigating the sensory perception and experience of the woodlands for walkers who have impaired vision, in the South Downs, England (2012-2014). I propose that the uncanny experiences Amanda described as a psychic medium and that I experienced in experiences in natural environments. Specifically, I consider how anthropological approaches to the environment have principally been concerned with the human perceiver and the environment as affording perceptual experience (following Gibson 1979), identifying the human-centric dynamic implicit in this. Reflecting on the anthropological opportunities and limitations for investigating the environment and uncanny experiences, I open questions for ways forth. This paper is situated in a sensuous anthropology of the environment and explores sensory perception through embodied methodologies of apprenticeship.

Wonder and “Right Livelihood”: The Correspondence of Wendell Berry and Gary Snyder

Leigh Pittenger Rhodes College

How does wonder function in a profit-driven economy? In our context, does “wonder” get categorized with “spirituality” and relegated to a private sphere, deemed irrelevant to social, economic, and ecological concerns? Drawing upon the correspondence of Wendell Berry and Gary Snyder in Distant

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Neighbors, I advocate a conception of wonder that aligns with the preservation of place. Snyder, operating within a Zen Buddhist framework, and Berry, operating (somewhat uncomfortably) within the context of biblical tradition, point toward a conception of wonder that is integrated with daily life and work, characterized by commitment to rootedness in place. While their letters do not flesh out a full conception of the term, their dialogue offers provocative starting points for examining the relationship between religious tradition, wonder, place, and work (or, to use the Buddhist term that they both embrace, “right livelihood”). With Berry and Snyder, I argue for an integrated conception of wonder/work that resists the pervasive exploitation of place and community in our economic context.

“Here be Dragons”: Methodological Openings through Wonder in the Study of Human Relations with the More-than-Human

Kristin Pomykala

The University of Chicago

In the midst of wonder, human relations with the more-than-human are enlivened as limited self- conceptions die for more expansive ones to be born. At the least, we are momentarily freed from the isolation of disenchanted, mechanized modernity, although the dark side of interdependence may be revealed while caught in the webs of life. Emotion, interoception, imagination and other under- developed faculties associated with magical thinking can allow further access to the entanglement of multiple causal orders when well-balanced with the analytical. Methodological openings in the investigation of/with wonder may be found along particular trajectories of Western philosophical thinking as they move through science, technology, anthropology, and religious studies. While there are dangers in blurring the boundaries between self and other/world(s) and the divisions of humanities and social and natural sciences, the stakes are great in learning how to live in more respectful and mutually beneficial relationships within the more-than-human world(s).

Wild Nights: Cultivating a Mythopoetic Language of Wonder

William R. Prindle Independent Mythopoetic Practitioner

This paper explores the poetics of wonder, using mythopoetics to frame new languages that allow us to follow our wonder into new relationships with the natural world. Building on David Abram’s exploration of the evolution of abstraction in modern language, it applies mythopoetics to illuminate the dark places this abstraction has created between us and the natural world. It begins with the hypothesis that humans can access ancient faculties to re-engage us with the non-human world. The door to these faculties is our sense of wonder, both as a reclaiming of our innocence and as an apophatic faculty needed to travel beyond our cerebral functions. This paper recounts experiences of those who have taken this journey and returned. Its purpose is not to describe a destination, but to create new linguistic tools for wonder-driven journeys toward a world that is more connected and more whole.

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Grasped by Wonder: Wonder in the Thought of Henry Bugbee

Justin (J.W.) Pritchett

University of Aberdeen

In this paper I argue that Henry Bugbee’s concept of Wonder names the experience of openness and receptivity that occurs when we are confronted by the natural world. This posture of openness, Bugbee argues, is not simply the impetus for intellectual investigation, but is also itself a way of knowing which lies behind our investigations. After a brief outline of some theological approaches to environmental ethics, I will give a detailed account of Bugbee’s description of wonder and how it works in human experience to reorient one’s philosophical and ethical commitments. I will conclude with a case study of a recent religious environmental ethic to illustrate how Bugbee’s sense of wonder can still be found to be inspiring religious and ethical scholarship.

“Schweitzer, Singer, Williams, and the Scope of Equal Regard”

Bharat Ranganathan

University of Notre Dame

In “The Human Prejudice,” Bernard Williams argues that it is morally permissible to treat certain beings in one way rather than another simply because those beings belong to a particular category. For him, one treats human beings in a certain way simply because they are human beings and not because they possess certain characteristics, e.g., those associated with “personhood.” Underwriting his account is “loyalty to, or identity with, one’s species.” But is Williams’s account defensible, especially in light of the ways in which nonhuman animals are routinely treated? Drawing from Albert Schweitzer and Peter Singer, I develop an account of human regard toward nonhuman animals, according to which one’s ethical obligations shouldn’t change based on a human-nonhuman distinction. I argue that one’s ethical obligations should instead be shaped by the unique demands of individual beings, thereby expanding the scope of moral consideration beyond being prejudiced in favor of other humans.

Wondrously Disturbing, Disgusting Depictions: Ecological Questions Raised by Aztec Images of Sacrificial War and Excrement.

Kay A. Read

Professor Emeritus DePaul University

This essay is, in part, an exploration into a dark side of “wonder.” Using two small images from the sixteenth-century Aztec Codex Borgia as foils, I will explore why these apparently disturbing, disgusting images of a heart sacrifice and sacrificial excrement make fascinating, alluring and seemingly repulsive sense when situated within an ecologically entangled cosmos sustained by sacrificial war; a fascination that, for me, raises some equally wondrous, terrifying ethical questions about our own sacrificial warring and ecologically entangled existence. To do so, I will apply an interdisciplinary approach (synthesizing ethnohistorical, art historical, and comparative methodologies) to a wide range of primary and secondary, verbal and visual, and ethnographic resources. In the end, I ask if wonder’s siren-call has led me into a sacrificially dangerous hole.

Macroscopes: Inspiring Wonder Through a New View of the World

Lisel Record and Katy Börner Indiana University, Bloomington

[on display in the Tree Suite Lounge during the conference]

In recent years, our society has begun collecting, managing, and analyzing huge streams of data about the world around us in new ways. These streams of data—collected from sensors, phones, or online activity—have made the complexity and scope of our natural, technological, and social world more visible, allowing us to follow our sense of wonder and curiosity in new directions. Places & Spaces: Mapping Science is an international traveling exhibit that showcases data visualizations from many disciplines (scimaps.org). After ten years of bringing the best static data visualizations to public venues, Places & Spaces recently embarked on a new ten-year Phase II: the curation and exhibition of interactive visualizations made possible by macroscopes. Macroscopes are software tools that allow us to view patterns in data, which are often too large or complex for us to view unaided. Macroscopes allow one to engage directly with large data sets in ways that inspire wonder through a new view of the world.

Wonder at the Periphery of Perception: In the Hebrew Psalms and the Poetry of Robert Frost

Shlomo D. Rosen

Ben Gurion University of the Negev, Israel

Analysis of the Hebrew root of ‘wonder’, and an exceptional use in Psalms, associates the term with a sense of ‘hiddenness’ when pushing the limits of perception. Frost’s poetry expresses the similar conceptions of indeterminate perception at its limits, and an idealization of being overwhelmed by cognitive loss. I build off these poetic expressions to formulate a conception of existential wonder as an experience at the periphery of perception, brought about by experiencing nature pushing perception’s limits. While both Psalms and Frost are saturated with lush depictions of nature, these do not feature in this context. Rather, in these poetic pieces both describe natural extremes. For both, nature is the vehicle for both pushing these boundaries and also expressing this poetically. I argue that this conception of wonder as being overwhelmed at the periphery of perception is distinct from the tamer wonder of nature, and is particularly associated with liminal natural phenomena.

Awe and Anger, Grief and Wonder: Lessons from a Residential Undergraduate

Program in Sustainability

Jonathon W. Schramm and Joel B. Pontius Merry Lea Environmental Learning Center of Goshen College

There are both ideological and practical reasons to ensure that work in the sustainability and conservation fields remains rooted in moments of awe, wonder, and relationship with the more-than- human world. Ideological, because even as our understanding of systemic sustainability deepens and ramifies, it remains crucial that we preserve the mysterious ‘otherness’ that holds the disparate parts of the living world together. And practical, because even the most convicted practitioner can grow weary of trying to make change in the world without ongoing interaction with that same wellspring of otherness. This paper will share our attempts to prepare for those moments of awe in the context of

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a semester-length, immersion style undergraduate learning experience on sustainability. Through excerpts from student writings, and interviews with alumni from 1-3 years out of the program, we identify some of the ways that students encountered wonder during the program, whether prepared for or not, and how they are still drawing on those moments to help them apply the learning of sustainability to the practice of the same in several arenas.

“Asking for Wonder: Heschel and Buber in Light of Each Other”

David Seidenberg

Abraham Joshua Heschel writes about radical amazement as the foundation of our relationship to the divine and the entry into our true humanity. Martin Buber’s understanding of the I-Thou encounter with the Other can also be characterized as rooted in a sense of wonder. Both theologians can be used to critique each other and to develop a deeper understanding of how wonder can ground our sense of ethics and religion.

The Lion in India: At the Juncture of the Cosmic and the Material

Sheena Singh

Doctoral Candidate, University of Virginia

People and lions co-existing in India’s Gir Forest attract a growing number of eco-tourists each year; although lions are the primary draw, the presence of a pastoral community incites a sense of wonder among visitors. How can people and lions share a space? What kinds of people are willing and able to interact with these wild predators on a day-to-day basis? My paper responds to these questions by asking not about who the people are but about who/what the lions are. From the perspective of the natives and through the lens of religious and ethno-ecological animal categories/classifications, I explore how both symbolic and experiential knowledge coalesce in the Gir Forest, and what that might say about the human, the animal, and even the cosmic order.

Wonder in Anthropocene Political Ecology: The Foreclosure of Wonder in Agential Ontology and its Reopening in Ethics

Jonathan Sparks-Franklin PhD Student, Indiana University

Recent developments in Political Ecology, paradigmatically represented in Jane Benett’s Vibrant Materialism, attempt to ground a Post-Environmental politics appropriate to the Anthropocene problematic in a renewed sense of wonder. However, deploying a methodology that sacrifices ethics, or absolute responsibility to exteriority, for an ontological infatuation with networked agency and a centric Biopolitics of “gathering the collective (Latour),” problematically results in the foreclosure of the very wonder correctly identified as the necessary foundation for a functional politics at the “end of Nature.” Defending Mary-Jane Rubenstein’s post-metaphysical account of wonder as an irreducibly aporetic

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phenomenon that renders its witness entirely destabilized, I demonstrate how the reduction of politics to the causally descriptive enterprise of agential ontology inevitably neutralizes wonder’s necessary disorientation and functions to secure, rather than interrupt, the sovereign metaphysical subject and its sense of mastery over a supposedly re-enchanted world. As a corrective response to this closure of wonder in agential ontology I employ the philosophy of Emmanuel Levinas to argue that an authentic politics of wonder, one faithful to its aporetic source, requires an unconditional commitment to transcendence and ethics as first philosophy.

Wonder and DIY mycology: the affective dimension of a countercultural science

Joanna Steinhardt

University of California, Santa Barbara

This presentation inquires into the constitution and role of wonder among amateur applied mycologists in the Bay Area and the Pacific Northwest. These groups experiment with low-tech ecological restoration and small scale mushroom cultivation for gourmet and medicinal purposes. Amateur (or do-it-yourself) mycology can be situated alongside the emergence of sustainable technologies and lifestyles in West Coast countercultural milieux. Drawing on extensive field work, I explore the historical, discursive and practical dimensions of amateur mycological wonder and its relationship to other affective modes of engagement (such as curiosity and the desire for control). I contextualize this wonder within countercultural ecology and the wider goal of remaking and redeeming the material and social world and identify an internal tension among the various engagements this form of wonder affords. In closing, I consider how attention to counterculture technoscience might contribute to scholarly discussions of contemporary spirituality and the secular.

The Lust to Become One: Death, Destruction, and Judgment in Theories of Unification

Sara-Jo Swiatek

The University of Chicago Divinity School

This paper concerns what I take to be the anti-humanist aspects of theories of unification. I isolate a pattern of thought in Western philosophical discourse that associates metaphysical wonder with the desire for death and destruction. The connection between the philosophical idea of the One and death can be traced back to Plato. However, I argue that it is within the context of Schopenhauer’s voluntaristic metaphysics that this connection is first clearly articulated and associated with the Will’s

endless desire for destruction. Against the reoccurring tendency to make death a unifying concept, I draw upon Grace M. Jantzen and Mary Midgley in order to make a case for conscientious attention to themes of naivety and for a renewed emphasis on the self and subjectivity.

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Nature: A Political Concept

Adriel M. Trott

Wabash College

I argue that the contradictory ways nature is referenced to justify gender inequality demonstrate that nature is not an impartial ground that offers us information and guidance for how the world should be but a political concept wielded to justify a particular order. I show how nature is employed to justify stereotypical gender roles. I reference Fausto-Sterling’s work on the biology and neurophysiology of sex and gender to show the failings of the biological justification of gender roles and Pateman and Mills’ critiques of nature in social contract theory to show how nature becomes an obstacle for some and not others. The apparently contradictory ways nature is deployed in arguments justifying gender inequality are endemic to the concept of nature as a political trope, useful for justifying inequality. I suggest in conclusion that there might be ways of thinking nature that put it to work politically in nonhierarchical ways.

Toward a Future of Difference: Apocalyptic Imagining, Global Warming, and

Christian (Dis)Inheritance”

Wendy Wiseman Beykent University, Istanbul

I explore the continuities and ruptures between the cosmic, teleological faith of Christian apocalyptic, particularly in its ancient textual origins, and another, contemporary form of apocalyptic imagination: the scientific “prophesy” of the destruction of the biosphere and climactic chaos, resulting in the possible end of human civilization, and perhaps even of the species. This other “apocalypse” is scarcely avowed, partly because it fundamentally lacks the religious sanction of revelation, consummation, and restoration (apocalypse=unveiling) that gives history its ultimate content, precisely in the moment that “history” is annulled. Such an erasure of the phenomenological horizon of expectation allies a prophesied future of biospheric collapse with Christian apocalyptic, but without theosis, without a redeemed Earth, without “justice,”—yet wonder remains.

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Map of Indiana University Campus

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INDIANA MEMORIAL UNION MEETING ROOMS AND CLASSROOMS FLOOR ROOM NUMBER Alumni Hall First 178 Charter Room Mezzanine M009 Dogwood Room Mezzanine M045 East Lounge Mezzanine M003 Frangipani Room Mezzanine M051 Georgian Room First 161 Hoosier Room Mezzanine M008 Maple Room Mezzanine M020 Oak Room Mezzanine M012 Persimmon Room Mezzanine M040 Sassafras Room Mezzanine M035 State Room East Second 257 State Room West Second 259 Walnut Room Mezzanine M013 Whittenberger Auditorium First 151 University Club First 150 IMU SERVICES Copies and More First Floor Bookstore Hotel Desk & Newsstand Lobby L003 Post Office Lobby L008 Taxi (vestibule telephone) Lobby

RESTAURANTS AND FOOD SERVICES Food Court Mezzanine M067 Pizza Hut, Charleston Market, Cyclone Salads and Wraps and Sakura Sushi

Commons: Burger King, Baja Fresh Mezzanine Delights Popcorn Mezzanine M073 Sugar ‘n Spice Mezzanine M059 Dunn Meadow Café Below Commons Starbucks First Outside Alumni Hall Tudor Room First 169 UNIVERSITY SERVICES I.U. Bookstore I.U. Souvenirs & Supplies First 162 Text and Trade Books Mezzanine M060

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GENERAL INFORMATION

INTERNET ACCESS

Wireless internet access is available throughout the Indiana Memorial Union and the campus.

AT&T Free Wi-Fi

The wireless networking infrastructure at IU Bloomington broadcasts the AT&T Wi-Fi SSID. It is free to use for all visitors. To connect, select AT&T Wi-Fi from the list of available wireless networks on your computer.

NOTE: The AT&T Wi-Fi network is not encrypted, meaning that it is possible for hackers to intercept plain-text transmissions. Please ensure that you are using appropriate security measures such as SSL/TLS encryption for web pages and email, and also apply any important antivirus/antispyware and operating system updates available.

More Information:

AT&T Wi-Fi service: http://kb.iu.edu/data/azqb.html

BUSINESS CENTER SERVICES

The IMU does not have a separate Business Center. Computer terminals are located throughout the building and additionally there is a Document Service Center in which you can have materials duplicated. There is also a UPS Center located in the IMU. Please check the hours of these locations.

SMOKING POLICY

The Indiana Memorial Union is a smoke free facility and Indiana University is a smoke free campus.

PARKING

Free parking is available to all hotel guests of the IMU. Commuters or participants who elect to stay outside of the IMU may park in one of the two lots adjacent to the IMU. Discount parking passes will be available at the registration desk.

FOOD SERVICE

From healthy and fresh to comforting and filling, the IMU has many venues that offer options to our guests.

Fast: Burger King, Baja Fresh, Starbucks or The Market with Pizza Hut, Sub Connection, Fischer Farm Grill

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The Indiana Memorial Union (IMU) operates as a hotel, conference center and a student union. Located in the center of campus, the IMU is in close proximity to downtown

Bloomington. All conference sessions will be located in the IMU.

http://kb.iu.edu/data/azqb.html

Healthy: Healthy food made just for you at Dunn Meadow café or Simply to Go choices at The Market and deli selections now at Sugar and Spice.

Sit Down Service: The Tudor Room features casual dining in an elegant setting. Its famous grand buffet for lunch is an IU tradition.

GETTING AROUND

BUS: Bloomington City and the IU campus offers bus service. There is no cost to ride the campus bus. All buses are limited on weekends. More information may be obtained at the hotel desk.

Zip Cars: IU has 2 Zipcar locations on campus. For more information please go to www.zipcar.com/iub

Taxi: available and relatively inexpensive

Yellow Cab 812.336.4100

E2 Taxi 812.961.8294

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http://www.zipcar.com/iub

Table of Contents 2 About CSRES 3 Keynote Speaker Biosketch 4 ...

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Transcript of Table of Contents 2 About CSRES 3 Keynote Speaker Biosketch 4 ...