Berkley Center for Religion, Peace and World Affairs Student Programs Annual Report 2021-2022

Disability Narratives (ENGL 445) explored what a “disability narrative” is, has been, and could be. To contextualize this journey, students considered how the category of disability operates culturally and politically.

Part of journalism’s mission is to tell the stories of those who are disenfranchised, marginalized, or oppressed, the stories of those who are most vulnerable to injustice and inequality. But is journalism really about justice? Should it be? Media and Social Justice (JOUR 368) explored ways to report on social justice topics through opinion writing, solutions journalism, immersive journalism, and investigative journalism.

Egyptomania (CLSS 218) explored the ancient Greeks' and Romans' conceptual and imperial appropriation of Egypt as a field for their own self-definition. In both group presentations and final research papers, students articulated how the ancient texts they have studied influenced America’s appropriation of Egypt as a powerful tool in the formation of empire and racial ideology.

Intro to Korean Philosophy (KREN 380) focused on Confucianism, one of the major philosophical traditions in East Asia that has contributed in diverse and enduring ways to East Asian people’s understanding of themselves and the world.

Topics in Anti-Colonialism (PHIL 418) asked students to engage with global anti-colonial resistance movements. This engagement will include researching primary source material from global anti-colonial resistance movements; reading anti-colonial, anti-imperial, and decolonial theory; and co-theorizing key threshold topics like oppression, resistance, resurgence, coalition, and solidarity.

Documentary Film: History and Theory (FMST 355) surveyed the evolution of documentary film (technological, stylistic, thematic, etc.), while taking up theoretical debates around cinematic claims to truth and representations of reality. Students examined how the documentary genre differs from other kinds of filmmaking, how documentaries make “truth claims,” and how these claims influence the ways in which these films are received and circulated.

History of Modern Philosophy (PHIL 282) reflected on the conditions under which the typical syllabus for this course—for example, Descartes, Locke, Hume, Spinoza, and Kant—formed to revolved around the canonical Enlightenment philosophers, all male and all European, and completely excluded women and non-whites/non-Europeans alike.

Language, Gender, and Sexuality (LING 343) was an introduction to an expanding and evolving field within sociolinguistics: the intersection of language with ideologies of gender and sexuality. By integrating a variety of theoretical and analytical perspectives from sociolinguistics and gender theory, the class explored how language in use shapes—and is shaped by—social constructions of gender and sexuality.

Co-taught by Michael T. Williams and Sivagami Subbaraman, Performing LGBTQ+ History (TPST 242) explored creative approaches to the theatrical adaptation and embodiment of historical LGBTQ+ materials. Students were invited to serve as artist-investigators who research, adapt, and perform in short theater works born verbatim from the oral histories and archival documents of real-world LGBTQ+ activists, change-makers, and allies.

Co-taught by Michael T. Williams and Sivagami Subbaraman, Performing LGBTQ+ History (TPST 242) explored creative approaches to the theatrical adaptation and embodiment of historical LGBTQ+ materials. Students were invited to serve as artist-investigators who research, adapt, and perform in short theater works born verbatim from the oral histories and archival documents of real-world LGBTQ+ activists, change-makers, and allies.

My project broadly traced evangelical political involvement through the late 1970s and 1980s in the United States. I identify three phases of increasing involvement: the first phase is marked by calls from within the fundamentalist Protestant community; the second phase begins with the establishment of organizations such as the Moral Majority; the third phase is coterminous with Ronald Reagan’s second term as president.

Read more about Woodard’s project.

This project investigated the secularist policies that led to the outbreak of the Cristero War, an early twentieth-century conflict between the Mexican government and its Catholic population. I used José Casanova's theoretical framework on secularism to argue what a more fruitful direction might have been in the vie for power between government and Church.

Read more about Rahimzadeh’s project.

This paper explored the link between Catholic environmental theology, Pope Francis’ climate advocacy, and President Joe Biden’s environmental policy. I examined the historical relationship between the Church and the environment, both leaders’ rhetoric and policy proposals, and the goals of the Biden administration’s diplomacy-focused strategy to combatting climate change.

Read more about Chisholm’s project.

In the run-up to France's presidential elections, voters experienced a mainstreaming of right-wing rhetoric, highlighted by the current discourse of three of the top five contenders. Central to such electoral rhetoric lies the issues of laicité and freedom of expression, two pillars of French society, that have been used to exacerbate anti-immigration and Islamophobic sentiments. This paper sought to analyze the growing tensions around these core values and their impact on France’s social fabric.

Read more about Raphel’s project.

This project sought to examine the inconsistency between the supposedly Christian rhetoric and Islamophobic actions of Christian nationalist groups on two levels. I argued that a cause for such conflicting behavior from Christian purist groups can be attributed to the perceived political expediency of operating less from a pro-Christian agenda, and more from an anti-Muslim agenda.

Read more about Song’s project.

There are preconceived ideas of the Islamic approach to violence and war, and even more so in the different traditions of Islam: the Shia tradition is more in line with just war theory; Sufism is the nonviolent tradition; and Wahhabism is the more violent tradition. Throughout this paper, my goal was to analyze where these traditions came from and what kind of historical context they emerged in in relation to just war theory. 

Read more about Yazici’s project.

The United States spent decades and millions of dollars in Afghanistan to defeat the Taliban, but they failed. With what we know about the Taliban now, the United States never stood a chance. However, there are two groups that the Taliban is persecuting harshly now that they are in power because they know that they hold the key to defeating the Taliban: Afghan religious scholars and civil society groups. These are the only groups that have the knowledge and legitimacy to challenge the Taliban's rule.

Read more about Boodram’s project.

Religion has long been touted as a potential source of comfort and a method of promoting mental well-being. In the last several decades, however, additional research has revealed that exclusive religious institutions and narratives have also resulted in the ostracization of individuals living with mental illnesses. Of particular relevance in the United States are Christianity and Buddhism. My project sought to analyze the doctrines and community structures that equip American Christianity and Buddhism to support individuals' mental well-being, as well as areas of improvement.

Read more about Hu’s project.

“I believe that my experience abroad was a rewarding one. From understanding one of the major monotheistic religions to forming long-lasting bonds with people from various cultures, I would never trade this experience for anything else. These past two years have been very educational, and I am very excited to see what these two more have in store for me.” 

Read Kangabe’s full reflection.

“In this past academic year, I’ve tried many things like not speaking up and faking a different voice. But in the end, what worked out was to speak up in my own voice. And I’m glad to have found it again in the United States.”

Read Li’s full reflection.

“Despite our differences, the people here have been so welcoming and embracing of people like myself, who come from different backgrounds and experiences. The curiosity and interest in my upbringing and support for my multifaceted identity from my friends has made me more comfortable in being a somewhat international nomad. It shows that despite the difficulties in being an outsider coming into a different country, people's kindness and generosity will never cease to make you feel comfortable and loved, and that is the beauty of the Georgetown community.” 

Read Ebrahim’s full reflection.

“My arrival experience was metaphoric for my study abroad journey. Like those five flights of stairs, I was nervous about having to take all my classes in French, not knowing a single other person in Strasbourg, and having to adapt to a whole new way of life on my own. I would soon discover that climbing the stairs wasn’t that hard; similarly, studying abroad didn’t present as many challenges as I thought it would. Rather, it would teach me more about myself and French society, education, religious systems, and ways of life than I could imagine.”

Read Oyinola’s full reflection.

“Certainly, my experiences at GU-Q are impacted by my positionality—as an African Muslim student at a renowned university located in an affluent part of the country. Though I have observed clear socioeconomic divides in Qatari society, it has not personally affected my stay here. I keep this in mind in recognition of the multiplicity of experiences, both positive and negative, that can exist within the same spaces.”

Read Yunusa’s full reflection.

James conducted research at Thrive for Life’s Ignacio House in the Bronx. Thrive for Life is a Jesuit organization that conducts religious retreats in prisons throughout New York state and administers Ignacio House, a transitional home for those who are re-integrating into society and continuing their educational journeys. During his time there, he interviewed the residents about their experiences in educational programs both in and beyond prison, learning about the transformative power of college in prison.

Munoz conducted research at the Sacred Heart Center in Richmond, Virginia. From volunteering in their food bank to talking with staff, families, and donors, she enjoyed immersing herself in this Jesuit nonprofit’s commitment to the Latinx community. Although the organization’s programming previously revolved around health and education, during the COVID-19 pandemic, they created an Emergency Relief Program. The program helped Yazmin understand the importance of addressing the unique needs affecting the Latinx community during times of crisis in the United States.

Teravainen conducted research at the Nativity Preparatory School of Boston. During his three weeks at Nativity Preparatory, a tuition-free Jesuit middle school, he conducted interviews and led focus groups with students, alumni, staff, and affiliates of the school. He also participated in several kickball games and student retreats along the way. From this research, Tommy came to find a dynamic educational community committed to living out the Ignatian values of service and social justice within their everyday lives.

Woodard conducted virtual research at Bethlehem University in the West Bank. Her research explored the impact of human rights education at the university. Through conducting interviews with university students, faculty, and administrators, Kat learned of the ways in which Bethlehem University celebrates the nuance of their community and asserts the inherent dignity of their community members.