Panel from _Manifest Destiny_ by Chris Dingess with art by Matthew Roberts
American historians sometimes call the waves of religious fervor in the 18th and 19th century our country’s “Great Awakening.” It is a powerful image–convinced that God’s spirit was calling Christians to renew their commitments–Americans flocked to open-air revivals to hear fiery sermons by orators like George Whitefield. Among the innovations of this era was what would become evangelicalism, that variety of Christianity that emphasized the individual, emotional “born again” experience of admitting one’s sinful nature and accepting Jesus’ offer of redemption.
Why this historical introduction? I have tried to consider various explanations for how my assortment of monthly comics came to be. Are my subscriptions simply the products of obscure personal quirks? Am I distracted by certain styles of art or attracted to certain writers? No matter how I tried to explain why I had certain comics on my list to be set aside monthly when they arrive, I found that the list defied me.
(NOTE: The following announcement can be found in full here.)
Sacred Texts and Comics: Religion, Faith, and Graphic Narratives Edited by Ken Koltun-Fromm and Assaf Gamzou Proposed volume for the “Critical Approaches to Comics Artists” series, University Press of Mississippi In addition: Symposium on “Sacred Texts and Comics” at Haverford College, May 5th and 6th, 2016 (workshops for contributors to this proposed volume are included)
The last decade has produced critical and expressive studies in sacred canonical texts and comics. Witness, for example, the artistic works from R. Crumb’s The Book of Genesis (2009) and JT Waldman’s Megillat Esther (2005), as well as scholarly publications from Karline McLain’s India’s Immortal Comic Books (2009), A. David Lewis’s edited volume Graven Images: Religion in Comic Books & Graphic Novels (2010), and Samantha Baskind’s and Ranen Omer-Sherman’s editorial work for The Jewish Graphic Novel: Critical Approaches (2010).
Sacred Texts and Comics: Religion, Faith, and Graphic Narratives is a proposed volume for the “Critical Approaches to Comics Artists” series at the University Press of Mississippi that builds upon, but also beyond, Western or “major” religious traditions to develop a broader landscape of religious graphic mediums. We encourage submissions that engage Islamic, Jewish, Christian, Hindu, Buddhist, Native American, African Diaspora traditions, or other religious communities from a variety of disciplinary or cross-disciplinary perspectives. Such critical approaches may include studies in religion, literature, theology, art history, culture, anthropology, political science, or other disciplines that work with the multi-dimensional features of graphic narratives.
Topics may include, but are not limited to:
Depictions of the sacred in comics.
The place of historical exegesis and critical, religious interpretation in graphic narratives.
Comics as a form and method of interpretation.
The ways in which the graphic, formal features engage notions of the sacred.
The modes by which graphic narratives represent the sacred or conceptions of religion.
The ways in which religious identity and belief are represented and explored in graphic mediums.
The multiple ways that visual culture informs religious practice.
Please send a 500-1000 word abstract, CV, and contact information to Ken Koltun-Fromm (kkoltunf@haverford.edu) and Assaf Gamzou (assaf@cartoon.org.il) by August 21, 2015.
Haverford College will host a symposium on “Sacred Texts and Comics” on May 5th and 6th, 2016 that will include workshops for contributors to this proposed volume. Please indicate your interest in and availability to participate in the symposium (all expenses will be paid, including a small stipend).
Around this time last year, S&S’s own David McConeghy penned a compelling piece for Sacred Matterson the integration and, arguably, augmentation of H.P. Lovecraft’s Cthulhu gods in the narrative structure of Mike Mignola’s Hellboy — the comics series, its spin-offs, and its cinematic adaptations.
McConeghy hails this aspect of the Hellboy franchise in saying:
[I]t is foremost a comic that embraces the gothic as Lovecraft did in the interwar years in New England. The comic delights in paranormal abilities that connect to worlds beyond our own. It celebrates the prophetic as a link to authentic religious pasts long forgotten. It satisfies our desire to live in a demon-haunted world but feel protected by honorable, if flawed, guardians.
DeviantArt image by 007Alfredo
Part of Hellboy‘s success, he suggests, is Mignola’s employment of Rudolph Otto’s mysterium tremendum es fascinans, “the mystery that both repels and attracts us.” The titular hero of Hellboy is a product of that same dark mystery he both seeks to confront and defend us from: “Thank goodness for Hellboy,” acknowledges McConeghy, showing the fictional character’s engagement with a fictional religion as compelling stage for real-life religiosity.
Those who study comics are often avid consumers of the medium. How do I select comics for myself? I cannot read or afford everything. Nor is every comic equal in my eyes as an object of study. What does my list say about me? Or about comics today?
This post and my next outline my pull-list as an extension of my scholarly interests. These items suit my eclectic tastes, but they also identify several trends in recent publishing themes (especially from Image). I could say that the Gods Have Returned, but that seems overly simple. As A. David Lewis’ recently released American Comics, Literary Theory and Religion makes the case for the centrality of the superhero afterlife, I think there’s a broader case to be made for the emergence of religious themes as the narrative choice of the day. The gods have returned, yes, but we’re also going to hell (Hellboy in Hell), heaven/hell (The Life After), and bringing all of the spirits along for the ride (Wytches, Wayward, and Hexed). It’s a veritable Great Awakening out there, readers.
Here’s what my physical list looks like. It is surely missing at least another half-dozen titles I’m currently vetting for their pull-worthiness. This is from my local comic shop in Irvine, California:
DMcConeghy’s Pull List as of 3/25
As you can tell, my love for Image’s title selection is literally overflowing. I shun the conventional superhero titles from DC and Marvel. (I read the latest Thor but I have recently dropped Ms. Marvel when it became apparent that her religious identity was becoming more gimmick than substance and when Marvel decided her character would be crossing over into multiple other titles.) For clarity this makes my list:
The following announcement has been released and authorized for republishing and redistribution. Please feel free to copy the content below, link to this posting, or share this PDF of the Call for Papers:
From The Webster Journal – http://websterjournal.com/2013/11/20/global-thinking-kamala-khan-marvel-launches-female-muslim-superhero/
Call for Papers Muslim Superheroes: Comics, Islam, and Representation
Editors: A. David Lewis and Martin Lund
Now accepting chapter proposals for new collection with established publisher interest!
Despite turning a rather blind eye to them through much of the twentieth century, major American comic book publishers like Marvel Comics and DC Comics have featured, in the twenty-first century, numerous Muslim superhero characters, with the seeming intention to diversify their fictional universes and to provide corrective representations of Muslims in a cultural moment when stereotype and vilification of Muslims and Islam is particularly rife. The most recent example is Marvel’s Kamala Khan (Ms. Marvel, Feb. 2014). Although it might be easy to dismiss Ms. Marvel as something peripheral, she was discussed in various mainstream media long before her first appearance. High praise was expressed by Muslims and non-Muslims who thought the character could help “normalize” Muslims in American eyes while vehement opposition was voiced by critics who regarded her as “appeasement” of Muslims. As recently as January 2015, the character was plastered on anti-Muslim ads in San Francisco, illustrating the cultural power such characters can attain. It seems clear that, today, Muslim superheroes and Islam in comic books, more generally matter greatly to a large number of Muslims and non-Muslims alike.
Of course, Muslim superheroes are not restricted to the post-9/11 years, to the major superhero publishers, nor to the United States. There have been limited examples of Muslim superheroes in American superhero comics since their so-called “Golden Age.” And, smaller American publishers have created characters like Buraaq and the Silver Scorpion. More importantly, in recent years a steady stream of successful Muslim superhero comics has been emerging from Islamic contexts, ranging from the now multinational The 99 to the activist webcomic Qahera, much of which has also met with both approval and condemnation at home and abroad.
However, neither the historical precedents for the most recent American characters nor the contemporary diversity among Muslim superheroes is widely known. Although the Muslim superhero is becoming an increasingly important cultural phenomenon, it is still understudied and ill-understood, as is the representation of Islam in comics generally. Therefore, we are now looking for chapter proposals for the edited volume Muslim Superheroes. Through a series of close readings, this collection will study how Muslim and non-Muslim comics creators and critics have produced, reproduced, and represented different conceptions of Islam and Muslimness, embodied in superhero comics characters specifically and comic book protagonists more generally. The purpose of the collection is threefold. First, it will assemble studies of a variety of comics characters and, thus, begin to outline the long history and diversity of Muslim superheroes. Second, it will attempt to answer some basic questions about these characters: why do Muslim superheroes keep being created?; what purposes do they serve?; how do they succeed (and how do they fail) in performing their assigned duties as signifiers of one conception of Islam or another? Third, it sets out to consider the extent of the impact Muslim superheroes have and will continue to have on both the genre and its audiences today. Possible topics for proposals include, but are not limited to:
Muslim superheroes in Marvel or DC comics in a specific period (“Golden Age,” “Silver Age,” “Bronze Age,” post-9/11)
Close readings of specific characters from other publishers (e. g. Buraaq, Silver Scorpion, Qahera, The 99)
Reception (positive and negative), consumption, and uses of Muslim superheroes
Translation and transposition of American superheroes in Islamic contexts
Please send a short synopsis (no more than 150 words) of your chapter, a full abstract (no more than 800 words), as well as contact information, affiliation, and a short CV with publication list to a.lewis@mcphs.edu by April 30, 2015. Feel free to direct any questions to Martin Lund at p.martin.lund@gmail.com.
*** About the Editors A. David Lewis is the co-editor of Graven Images: Religion in Comic Books and Graphic Novels (Bloomsbury) and Digital Death: Mortality and Beyond in the Online Age (Praeger). He holds a Ph.D. in Religious Studies from Boston University and is both an Executive Board Member of the Comics Studies Society and a founding member of Sacred & Sequential.
Martin Lund is a Swedish Research Council International Postdoc at Linnaeus University and Visiting Research Scholar at the Gotham Center for New York City History at the CUNY Graduate Center. He holds a Ph.D. in Jewish Studies from Lund University and is an editor of the Scandinavian Journal of Comic Art and a contributing member of Sacred & Sequential.
@ the intersection of religion and comics: Graphic Religion
