Hello, everyone. Thank you for joining us
for the Racial Justice and Interfaith Cooperation
in the Age of Black Lives Matter webinar.
My name is Calvin Taylor, I'm a Manager
here at IFYC. I am joined by our esteemed
panelists, Laurie Patton, President of
Middlebury, Steed Davidson, Vice President
of Academic Affairs and Professor of Hebrew
Bible, Old Testement at McCormick Theological
Seminary in Chicago, and  my colleague Noah Silverman who is Senior
Director of Strategic Partnerships here at IFYC.
We are excited to have this conversation and
hear from our esteemed panelists that I will
introduce more fully in a few moments. Before
we begin, I want to share a few notes about
the technology we are using today. Throughout
the call, myself and the
panelists joining me today will use live audio
and video. We are grateful to be joined by
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I'm also joined by two of my IFYC colleagues
who you will not be able to see, but they
will be also assisting in the chat box answering
questions that you may have. Thank you for
being here Becca and Ashley.
Before I introduce our panelists, I want to
take a few moments of silence to honor the
life of Jacob Blake, the Black man who was
shot seven times by police in Wisconsin, and
also other victims of police violence such
as Breonna Taylor, George Floyd, Tony McDade,
and all the victims of police violence and
other forms of state violence. I think it
is important that as we continue to have these
conversations and other conversations and
initiatives around racial equity and justice,
that we ground our time in the material realities
that so many Black, Brown, Indigenous and
other people of color live in day to day.
One of the things I hope to see happen is
I will briefly reflect on my own comments,
is the Academy of our area becoming more familiar
with the material realities of those not in
the Academy, and allowing that to shape and
inform the work that we do. So, just for a
few seconds a brief moment of silence.
Thank you. To give you a quick run down of
how our time together will go, I will begin
by framing our conversation in brief reflections
on a few themes. Those themes are: The logic
and language of domination, The role of scholarship
in racial justice and equity movements, and
intersectionality and particularity of existence.
Our guest Steed, will respond to and expand
on these themes and my comments. After that,
Laurie, will round us off by offering her
comments and some comments on next steps and
themes, and Noah will finish us off by sharing
some IFYC curriculum and other things happening
that we have to answer your questions. Thank
you for joining us. Now I have the great pleasure
of introducing our panelists.
Laurie Patton is the 17th president of Middlebury
and first woman to lead the institution in
it's 217 year history. She joined Middlebury
in 2015 after serving as Duke University's,
Dean of Trinity College of Arts and Sciences
and Robert Dern Professor of Religion. From
1996 to 2011, Patton served on the faculty
and administration at Emory University where
she was the Charles Howard Professor of Religions
in the inaugural Director of Emory Sensor
for Faculty Development of Excellence in the
office of the Provost. Patton is the author
or editor of nine books on South Asian history,
culture and religion. She
is a graduate of Harvard University and the
University of Chicago. Welcome Laurie, I'm
happy to have you here.
Steed Davidson, a native of Trinidad and Tobago,
earned Ph.D. in Hebrew Bible from Union Theological
Seminary in the city of New York and an S.T.M.
from Boston University, and a M.A. from the
University of the West Indies. A member of
the Society of Biblical literature and an
ordained elder in the United Methodist Church,
Davidson is the Dean of the faculty and Vice
President of Academic Affairs at Professor
Hebrew Bible Old Testament at McCormick Theological
Seminary in Chicago. A member of the Society
of Biblical literature, Davidson serves as
the general editor of studies and the cochairs
of the steering committee of the reading writing
Jeremiah section and serves on the Bible and
Empire program units of the SBO. Davidson
is the author of Empire in Exile: Postcolonial
Readings of the Book of Jeremiah, as well
as Writing/Reading the Bible in Postcolonial
Perspective, and a co-editor of Islands, Islanders
and the Bible: RumniNations. I'm so happy to
have you, welcome.
Senior Director of Strategic Partnerships,
Noah works with college and university faculty
and senior admins to explore the contours
and implications of the academic study of
interfaith cooperation across campuses. Professionally
involved in interfaith work for two decades
on three continents, he holds an MA in religious
studies from New York
University. He served as the Associate Director
of multifaith education at Auburn Theological
Seminary, has worked for religions for peace
at the United Nations and the
Parliament of the World's religions in Barcelona.
He has written numerous articles and chapters
on the methodology of interfaith cooperation
and working academic field of interfaith studies
and co-edited interreligious interfaith studies
defining a new field. To my friend and colleague
Noah, thank you for the work you do, welcome.
I want to begin here on the topic of language
and logic of domination because it is a conceptual
framework. We know that a framework is a set
of basic beliefs, values, attitudes and assumptions
that shape and reflect how one sees oneself
and one's world. So, an oppressive conceptual
framework is one that functions to explain,
maintain and justify institutions, relationships,
and practices of unjustified domination and
subordination. When an oppressive conceptual
framework for example, is patriarchal, it
functions to justify the oppression and subordination
of women by men. These way systematically
advantage those at the top, whether or not
those of the top wielding this power and privilege
does not matter. In a classist society wealthy
people have the power and privilege to mobilize
resources to self determine ends and sometimes
this power and privilege enables the wealthy
does not notice of the ways socioeconomic
status is a significant challenge to equality
of opportunity. For example, poor people may
be viewed as inferior, because of their social
conditions and thereby, undeserving of the
same opportunities or rights of the wealthy.
Often on the grounds that they are property
is their own fault. When we understand this,
we can conclude that an oppressive conceptual
framework operates then as a logic of this
is the moral premise that superiority justifies
subordination.
The logic of domination provides the alleged,
moral justification for keeping those who
are at the bottom at the bottom. Typically,
this justification takes the form, that those
at the
top have some characteristic that those at
the bottom lack, and that therefore the subordination
is justified. So, a couple of years ago while
I was volunteering at a refugee resettlement agency,
I met a man from Somalia who had recently
become a pastor. He shared with me that during
that time in Divinity school he was completely
shocked that the racism he experienced in
his country, by missionaries could be found
in the conceptual and theoretical halls of
Christian Higher education in America, and
Higher Education in general. He was shocked
at how pervasive the racism was, especially
in early theologians and scholars writings.
What shocked him the most he shared with me
was the fact that some White theologians used
to believe and teach that Black people could
not be in the Christian sense, saved or receive
salvation because salvation was for humans.
And Black people were not considered fully
human. So, the logic of domination is this,
because White people are human and can be
saved or received salvation than this it justifies
the subjugation of slaves and African and
Black people. So as we look at the current
moment we find ourselves it is clear the conceptual
framework that undergirds our society and
industries is a White supremacist framework.
The Academy is not free and clear from this.
The very fact that biological essentialism
is still taught in some form at some of our
most
prestigious educational institutions in this
country is an issue that we must
seriously grapple with, but that also exposes
these oppressive conceptual frameworks that
still operate. This fact is one of the reasons
that we must begin and continue to
engage radical scholars who are challenging
our most basic understandings of the way we
organize ourselves as humans. Those foundations
that allow those at the ivory tower to divorce
scholarship from praxis and the material realities
of those who are most marginalized in this
country because of their race and other identity
factors.
Our institutions and academic and scholarly
practices, the frameworks that undergird higher
education have been shaped in a White supremacist
world. Even the ways in which we continue
to imagine and build the field of interfaith
studies continue to be shaped in some environments
and institutions that do reinforce White supremacist
culture. And so the question must be asked
, what should we do about this? The second
thing I want to talk about, is about scholarship
and the role of scholarship in racial justice
and equity movement. The writer and scholar
Paulo Freire, in the book Pedagogy of the
Oppressed, writes about how education is,
or should be a practice of freedom. The writer
and cultural scholar bell hooks expounds upon
this in her book, Teaching to Transgress:
Education as a practice of Freedom, where
she writes about how education should go beyond
achieving a certain level of knowledge. The
development of professional skills and or
conformity to the status quo but rather to
nurture a reflective a critical stance to
reality. The pedagogy calls for a reconceptualization
of the knowledge base, linking theory to practice
and student empowerment . Scholarship then,
should work towards dismantling the structures
and systems and these frameworks. I often
think about the work of the late Dr. James
Cone and how throughout his career, there
were scholars, particularly
White scholars, who denounced Black Liberation
and Theology. And at best, marginalize him
and his scholarship and intellectualism.
For so long we have been taught, religious
studies should be purely descriptive. But
I believe that is part of the framework that
upholds and perpetuates White supremacy because
of the ways in which many of us were taught
to teach religion and even other subjects
in the humanities were created and taught
in a White supremacist academy. So what's
the point about having the power to teach
and shape people especially young people if
it's not toward freedom? That is why I
am so encouraged and empowered by the radical
traditions and frameworks of the Black church.
Let me share a story to close this point.
I had the privilege of meeting and working
briefly with a woman scholar who is an ordained
Elder. I recently read a text by her that
is still engaged as a primary
text in many courses. I asked her what drew
her to the
work that she does. She shared that it was
the Black church that showed her how the
engagement of text, or any text, not just
religious text, but any text reaches its full
potential when it is able to stimulate the
reader in a way that both changes their mind
and heart and mobilizes them to act on the
behalf of humanity. Of my final point will
be on
intersectionality and the particular existence.
Once Black women are
taken care of or once they are experiences
are centered and everyone will be free because
Black women are the most marginalized in our
society when we consider how they
experience experience racism and sexism or
misogyny. They are denied access to
resources and opportunities and privileges
based on their race and their
gender. I use this as a preface in a foundation
it to discuss the importance of paying attention
to the particularity of experience and existence.
When systems and structures of
oppression and disenfranchisement are compounded
to create unique and particular experiences
of marginalization that is something that
we have to bring attention and like to both
inside and outside of our classrooms. For
example, a Black Muslim woman
experiences a White supremacist world in similar
ways to a Black Atheist woman, but also in
a distinct particular ways because of her
specific identity as a Muslim woman.
Intersectionality then is a tool of analysis
that should be applied to interfaith spaces
and initiatives as well. Civic interfaith
leaders have a prime opportunity to use their
skills and knowledge to draw people in to
antiracism work through conversations and
initiatives that both recognize and honor
people particular's, while also widening the
circle so more folks can have a place at the
table.
This phrase invites everyone in without erasing
or asking them to leave their particular existence
and experience at the door. There is room
for all of us to do this work and from our
unique positions. So, with that, I welcome
our guest Steed to offer his reflections.
>> Thank you, Calvin.
I want to begin with a historical narrative.
I like to begin with when we consider the
struggle to validate Black Life. And to say
that from its earliest way in the suppressive
logic that is described, Black people always
offer resistance. Even though I am going to
point to a particular historical moment, there
are many that come before this. Because they
and comfortability between the Western civilization
and Black ways of being are incumbent upon
their formed anti-Blackness that have have
consistently set out to devalue
Black lives. The Haitian Revolution becomes
one of those starting points for me or the
most important point for me. It's the most
visible, and most successful articulation.
And as I would say again, there are others
that have come before, and since then.
The most prosperous European colony and the
Americans at that time instructed many ways
in many different purposes. But for today's
conversation with one of the ways it does
not always get featured is the role of African
religions and the effort to assert the validity
of Black life. And that becomes an important
thing for us to pay attention to in
this conversation on interfaith cooperation.
Here is an interesting development relevant
to what were talking about. Enslaved Africans
in Haiti, had several other religious
options. The Christian church offered no support
for the enslaved African. One of the reasons
why you see this a distance from the issue
of enslavement, is the Code Noir that the
French instituted. It was about 100 years
before and in some ways satisfying the demand
of the Catholic Church that at least slavery
was not that dehumanizing because there were
efforts to make it better. But the Code Noir
had some interesting spaces in it. One was
to make Catholicism compulsory so that all
enslaved Africans were by legal definition
Catholic. But it also expelled Jews from Catholic
countries. It's an interesting feature. Especially
in that context of talking about interfaith
cooperation. Voodoo priests stepped into the
void by the way Code Noir evacuated the space
of formal religions. We will see this in C.L.R.
Jame's book, The Black Jacobins as he narrates
for us the exploits of command of high priests.
But one things that James says, is that voodoo
was the medium of conspiracy. And this was
daring and bold conspiracy that Buchman helped
fuel and for all of his different skills,
had a set of social capitol that allowed him
to move between the Black and White population
in Haiti and actually do the surveillance
necessary and intelligence gathering necessary
to set up this plan. The plan was to exterminate
all the White insulators and take over the
colony. We know they were able to take over
the colony and we know all the things that
took place. The outcomes of the revolution
is clear. One of which always gets undermined,
is the struggle against anti-Imperial struggle,
the way in which the Haitian revolution animated
enslaved Africans throughout the Americans
and at the same time, disturbed and unsettled
enslavers throughout the Americas. But Buchman,
the voodoo priest, in a Catholic country where
baptism was forced is emblematic of several
other enslaved leaders during that period.
Kind-of double consciousness, double belonging,
as a kind of anti-colonial, anti- slavery
perspective to restore the struggle for Black
life. It was a mixture of European culture
and religion that is expanded or subverted
by a broader African religiosity. You are
able to see this happening in various places
like the Christmas day rebellion lead by a
Sam Sharp, a Baptist preacher in Jamaica.
Or, Nat Turner, the way he combines his reading
of the Christian Bible, inflected with a deep
African religion and I am laying these out
to make the of the historical trajectories
of the struggles to assert the validity of
Black lives and also how broad religiosity
has undergirded those movements. In some sense
in doing so it has emerged not necessarily
to what we could call for our purposes today
interfaith cooperation but through a set of
religious practices. A set of practices that
in more ways reflect Black ways of being.
The practice of religion, rather than religions
per se, and by religions i mean any institutions
with dogmas and rituals and all of those structures,
it has been more critical to the emancipatory
efforts to assert the value of Black life
than anything else. Framing it this way becomes
important for us in order to be able to capture
various religious activity in history as well
the various religious activities that currently
occur among activists and supporters particularly
in the Black lives matter movement.
During the civil rights movement we will see
some instances of interfaith cooperation which
is notably seen among Christians and Jews.
The younger generations make the effort to
recruit White students from the north and
a number of persons, Jews who participated
in it. During the Civil Rights era, there
was the role of the Nation of Islam and more
so Malcom X. Since this represents a Christian
and Muslim features into the Black power lense.
I think we would all agree that you do not
have it purely Islamic features in the nation.
But I want to single out Malcom X because
his political activism has to be seen within
the light of able longer and a not belong
or in and institutionalized religion. So it's
much more politically strident than the Honorable
Elijah Mohammed. But we have to always mark
Malcom X is being nurtured in some form, by
Christianity, combining with Islam and so
what we're seeing in him is a mixture of a
sort of a broad set of religions that are
in that way. But also whether he breaks from
the nation or is expelled from the nation,
that the argument we won't get into. But he
becomes in some ways a from his contemporaries,
and in some ways more typical of what we see
today.We see a number of activists who do
not necessarily belong, but who reflect the
kind of eclectic religiosity, that draws deeply
upon Black ways of being an Black ways of
accessing the numinous. Drawing on symbols
and teaching of main religion that become
important to them and vital to them. At the
same time rejecting those same religions because
as Calvin is pointing out, they are built
upon these logics of oppression and domination
and subordination. In many ways what we have
seen in Malcom X, is a willingness to critique
Whiteness in a broad conception and the institution
of Whiteness.
The Black lives matter movement in some ways
reveals the similar critique of religion and
mostly Christianity and of course mostly the
Black church. For most of the Black lives
matter movement, they would not be interested
in arguing the failure of White Christianity.
That is a given and that is not something
I think we will spend any kind of capitol
contending. But it is the Black church where
you will find a whole lot more particularly
in the more recent evolution of the Black
church. Rafael Warner describes the Black
church as a split character of a theologically
conservative and politically liberal but in
more recent times that becomes fuzzy and those
shades become funny and the political liberal
part might not necessarily be as strong as
it used to be may be 50 years ago. What you
have is people drawing, being collected and
selective and drawing on the deep strengths
some of which I think Calvin hinted at in
his presentation. And supplementing them in
other ways. I am fascinated by the evidence.
It may not be as strong as it could be because
I am trying to gender this without too much
data to support it, except in my own personal
and other types of encounters. The role that
traditional African religion is playing among
many female Black activists today that younger
women are in some ways discovering and deploying
and drawing upon the power of traditional
African religion to support their life and
work and a kind of rejection of Black churches
that they may or may not have been nurtured
on, but
certainly a rejection of a dominant ways of
being religious to fuel the activist work.
I raise these sort of non-normative ways of
religious beginning as a means of arguing
the point of how to situate interfaith studies
in ways that may capture those ways. I have
been guided in my thinking from probably 20
years ago when I took a course at Harvard
Divinity
school on African traditional religions. The
instructor was making a point in the first
class that we need to see African traditional
religions as a world religion and the scholarship
does not allow it. What makes something a
world religion? Because there is a majority
of people who practice it? He trotted out
some numbers to make comparison.
He did a global scan of it. Of course it's
also it is the nomenclature of the major religions
which there are certain ways of being, African
ways of being can get lost and they can get
lost because we are not attentive Black activism.
The people on the front lines in support of
Black lives are drawing on deeper broader
wells of religion to
fuel and animate their work, and that we don't
see from the more traditional established
an institutionalized ways of religion being.
Okay with that I will throw it over to Noah
and invite him to continue the relay. Sorry
it is Laurie.
>> Calvin and Steed, thank you so much for
your thoughts and ideas. I have been absorbing
and scribbling furiously and the way we set
up this webinar was that we had a chance to
meet and talk talk beforehand, but much of
my response to both Calvin and Steed was going
to be based on what we heard in the moment.
So much of what I'm thinking about right now
has to do with what has immediately struck
me in the work they have shared with us today.
I'm privileged to have this opportunity and
I want to say how
thrilled I am to be back in this webinar with
all of you. It's exciting and I can't wait
for our conversation. One of the things we
thought might be helpful as we began to talk
about how to position this conversation was
to think from the perspective of a scholar
of religious studies as well as someone in
an administrative role. One of the things
that has
emerged as I've - as they say in India, you sit at
the feet of the teacher - so, sitting at
the feet of Calvin and Steed on questions
of the role of Black experience and Black
religiosity and interfaith studies, is thinking
a lot about particularity, and the power of
particularity in religious studies.
I wanted to begin with an experience that
I had recently as a leader in higher education
and then jump into I think about eight points
that are related to this question of how interfaith
studies, and to Calvin's' idea intersection
between Black studies and interfaith studies
can be so vibrant and also transform the way
that we think about religious studies more
broadly. That is where I will focus most of
my work. To begin with, I think this summer
was a page turner in American culture, with
an awakening or reawakening, or re-inscribing
for others, or re-reminding for many of the
pain of the Black experience and of the structural
oppression that comes up from so many different
levels and that police
our country as a whole has been built upon.
Whether that can be sustained or not is another
question. But one of the things that happen
to me as an administrator, I write pastoral
letters to the community and after George
Floyd's killing I wrote a letter that was
what I
felt kind of the right tone about mourning
and focusing on the power of this moment and
harnessing it. But I also included some reference
in comparison to what we were struggling with
around Covid. The younger generation of folk,
particularly admit they are wonderful resisters
and activists, felt I had not paid enough
attention to the Black experience in my words.
So I spent a week thinking about that and
thinking through and sent another letter a
week later that really did try to honor and
pay attention to the Black experience. It
was an incredibly helpful lesson and learning
experience for me. What really struck me,
was Calvin's ideas about structures of oppression
and the reflection that
many folks need to do as they think about
antiracist work of the ways that even unintentionally
we are complicit in those structures. Even
as we tried to name the issues we remain complicit
in those structures. And that work is lifelong.
It's an important thing.
I was inspired by, was this call to particularity.
I would say two things around the question
of our historical moment and how we might
think about this. I think that what Steed
was
talking about as Black religiosity, and what
Calvin was talking about in terms of the intersectionality
and the particularity experience, I think
it turn toward that can really
revitalize religious studies in interesting
ways and I will talk about that in a second.
The second thing is, that it can also revitalize
what I have come to care about deeply and
that is the public study religion. Our new
mission statement, which has to do with furthering
the study of religion. I have just published
the presidential address from last year that
focused on four questions that I think could
inscribe the public study of religion and
I will post the link for you in the chat a
little bit later. But the four questions are
that
should ground the public study of religion
and I think really ground interfaith studies
already grounding interfaith studies in some
important ways are who is around us,
who are we talking to, who have we seen and
heard, and what work counts. Who is around
us, who are we talking to, who have we seen
and heard and what work counts.
And those are ways of access into particularity.
Not just descriptive, but in fact to change
concepts. We are at a moment, where religious
studies is being called in its need to be
de- colonized and it's called to be particular,
so that the particular can change the general.
I think interfaith studies is really well
poised to do that.
I think we need to acknowledge in the academy
even as a religious studies has a deep obligation
to de-colonize and pay attention to the particulars
of the Black experience, I want to acknowledge
that it, itself has a precarious space within
the academy. It is never fully established.
And I think part of the work that we need
to do is not to get nervous about that, but
claim it and claim the hybridity of it. I
think if we claim our ambiguous
status within the academy and our ambiguous
authority within the academy, it is our advantage
in the decolonization work. Take advantage
of the in between, take advantage that we
are used to listening to voices that sometimes
other people may not take seriously like religious
voices at all and use that to make 
and accelerate our decolonization.
Second, this idea of freedom that I think
that Calvin mentioned, a very powerfully,
I would like to put together his point two
and three. Could we think about the role of
scholarship and justice movements in a way
Calvin was talking about it? Could we think
about freedom through particularity now?
Not freedom to the universal but freedom through
particularity. Can those stories that we find
and those new concepts and ideas that we find
say other ways of being religious? Can
those stories change or theoretical frameworks?
Not just because this is an example X, but
how does X actually give us a new theoretical
concept that we can work with and begin to
use in new ways. And I think that a interesting
idea. I had a graduate student who basically
wrote a paper in a theory of comparison class
on the ways in which her research, particularly
in Gana and particular religious practices
in Gana and the vocabulary of women religious
practitioners actually gave her a better vocabulary
than any theorist of religion and she used
those words to describe religious experience
and to suggest ways of thinking about religious
experience more generally. So that is an example.
It was a brilliant paper and I loved it and
I think it's a great example of the way in
which we could think about freedom through
particularity. An example would be, how could
we change the concept of salvation. Not just
not fit in, so let's think it again about
how could it fundamentally change? Third,
I think interfaith studies, can really do
this well because it begins with the experiential
and it has to be taught through the experiential
and it also is fundamentally focused on hybrid.
Because interfaith is either the meeting of
two faiths or the blending of two faiths or
the living together of two faiths or one faith
and and non- faith or secular perspective
or two secular's but the two things that we
need most to change religious studies from
within,
particularity and an acknowledgment of hybridity
that interfaith
studies begin with. So I think that is incredibly
value for us as we think about our
practices. A few points about Steed's comments.
One thing I believe that is so important about
his work and his approach is I think resistance
also gives us the vocabulary of
particular models. And I was interested because
of his discussion of the Code Noir
and the C.L.R. James conversation because
when you think about the
three terms he used animated, disturbed, and
unsettled. Those are
the three things we should be as we de-colonize
ourselves. Animated, disturbed, and unsettled.
It's uncomfortable and that is the way it
needs to happen. Uncomfortable because we
keep saying stuff that as resistors that we
feel like we have been saying for decades
and no one is listening or it's uncomfortable
because we keep trying to hear and we're
not hearing. Either way it's hard. But I think
his example of the Haitian Revolution illustrates
a larger point that you are usually resisting
something and if you are effective as a resistor
your language is going to be incredibly particular.
The language of resistance is
also in my view the language of particularity
and can give us models of change in some really
interesting ways. And remind us that being
animated disturbed and unsettled is
actually essential. Steed mentioned the wonderful
analysis he's done of the double consciousness
of many resistors and how important that is
and how in a way that leads to a broad esensibility
or broad religion and what I was thinking
and reflecting on is it creates a kind of
broad sensibility. And the broad sensibility
is something that allows us to hold two
to three forms in our head at the same time
and I think that is why he was using the examples
of both the double consciousness of resistors
in the revolution, as well as
the hybrid religiosity of Malcolm X. In both
of those cases the kind of a richness of their
approaches actually doesn't lead to a synthetic
whole in any way, it leads to us understanding
an individual person, an individual resistor
who has multiple accesses to multiple faiths.
And we don't say there is a problem there,
we just say that person is an actor in the
world who is able to hold and substantiate
multiple perspectives. And I think that is
another way that as we move into freedom from
particularity, that we can keep that sensibility
of particularity the whole time even as we
think about the breadth of what is necessary
as we move forward. Steed moved between the
broad sensibility in the particularity of
resistance in all of his examples and I think
that is also what we need to do in religious
studies is move back and forth as we exceed
to and respond to the call to particularity
of life experience . The final thing I will
say that was so helpful was, what Steed remarked
upon about interfaith studies and this context.
I think that interfaith studies because it
focuses on encounter, conflict, synergy, all
the things it does, of individual actors and
political parties and the public sphere, were
people oriented around it differently, there
is a way in which we have to discern in interfaith
studies the motivations of those actors and
the complexities of those actors in such subtle
and complex ways. It gives us a better interpretive
way of thinking about what we need to do more
broadly. If you do a case in interfaith studies
in a classroom, you will look at the motivations
of all the actors, in a way that you wouldn�t
necessarily in religious studies classroom.
So I think that is one of the reasons why
interfaith studies can animate religious studies
in the
decolonization practice. My final thought
is something that was just a moment for me
but I
learned this from both Steed and Calvin in
these presentations and talking to them earlier,
I think it also can give us a better way to
develop a sensibility of harm. As we think
about interfaith encounters, synergy, ways
of living together, and conflict, we are always
imagining and trying to imagine better the
possibility of harm that those encounters
when they go badly could create. And that
is particularly true for interfaith studies.
I think it's partly true for religious studies
- but I think because we are so attuned in
our interfaith approaches to these questions,
I think further attention to the particularities
of Black religiosity, can give us a deeper
sensibility about harm. Which means that we
will stop and reflect before we proceed with
our scholarship back to Calvin's point because
we are reflected differently on Black religiosity
in an interfaith context. I will stop there
and thank my colleagues once again for extraordinarily
thought-provoking presentations. Now we need
to turn to Noah to think about interfaith
studies and some of its possibilities.
>> Thank you Laurie, and thank you to Calvin,
and Steed as well. It is a pleasure to be
with everyone this afternoon. I have the challenging
position of following up three really thought-provoking
presentations and trying to add yet more fuel
to our collective thought. But, I also have
the easier task of presenting a little bit
more of some concrete tools that might useful
to all of us as we head back to campus both
virtual and in person in a few weeks and begin
trying to engage some of these topics with
our students and our colleagues. Before I
dive too much further in, I want to say if
folks are already starting to think of questions
they have for any of the panelists or presentations,
please put those in the Q and A. I will be
relatively brief and we will turn to addressing
some of those questions. So go ahead and pop
those in. I will share about how IFYC is thinking
about the intersection of interfaith studies
and Black religions broadly or Black liberation
theology and the Black lives matter movement.
Before I do that, I will take a step back
and reflect on what Steed, Laurie, and Calvin
said when it pertains to interfaith studies
as an academic field or subfield which is
a conversations colleagues have been having
for a long time.
I think what interfaith studies shares with
many other newer disciplines or subfields
in the past half-century is it has a tripartite
agenda that it is pursuing. On one hand it
is offering a critique and the corrective
to the academy as it has been institutionalized
thus far. It is suggesting there is a way
in which we have approach to the world and
thought about the world and study the world
and represented the world and our institutions
that is deficient. And interfaith studies
in a way that it is analogous to newer fields
is saying, that there is a lacuna in the way
we have thought about that. And it's trying
to offer the corrective across the breadth
of the curriculum and across how we do everything.
So when we teach biology, we should think
about the ways in which biology is understood
and thought about differently across genders
or different religious
and spiritual religions. But the second thing,
it's trying to do, is say this is a field
in its own right. This is a discipline or
an area of subject or inquiry that we can
pursue and ask her own research questions
and pursue our own curricular projects and
that's in the specific space that we are conceptually
carving out, and I think Steed did a remarkable
job of naming what some of those projects
are. Third, it has a normative agenda and
a social project that it is trying to enact
in the world and it is suggesting that it's
not just that there is something wrong with
the Academy as such, but something wrong with
the world that we are hoping to do something
to rectify. Those three roles are always somewhat
in tension with each other, and also in tension
with a lot of other phenomena that was mentioned
about the Academy and about a social practice
general. Perhaps an oversimplification, but
I think it's important to note that interfaith
work, in all three, has the potential to repeat
patterns of domination and broadly speaking
a White Protestant privilege, and also has
the potential to subvert those. And we can
see examples of each
of those. There is ways in which the interfaith
project has been and can be another sort of
instants of white neo-liberal colonialism
that your religious tradition needs to comport
the pageants we have of what it means to be
human and Protestant and if you meet that
criteria than you can engage in interfaith
dialogue established our norms and their practices
but it can also work to subvert those very
same structures and is very same patterns
of domination. So the transition that I will
make here into what I am trying to do,
is to build curricular tools that help exemplify
the latter pattern as best as we can .
So at the start of the summer, in response
twin crisis that we were all confronting of
the Covid pandemic and then the widespread
social unrest in the wake of George
Floyd's murder, IFYC launched a new campaign
that we called "We Are Each Other's".
I'm going to pause as I share my screen.
This is the website for the campaign. It is
a broad-based, comprehensive response on the
part to address the challenges the country
is facing. It's only two minutes. I will share
this trailer video we created to frame many
of the issues we hope to address through the
campaign and then I will talk more about our
curricular offerings.
>> We come from all over the world carrying
our history, our legacy, our stories, our
ancestors and practices we have maintained
for generations or created ourselves . We
are Orthodox and secular. We are searching
and spiritual. We are Black and Brown and
White and everything in between. We are civically
minded and when we look at what is happening
in society we think maybe we can help. We
have faith in our communities, our families
and ourselves and we are inspired by our traditions
to imagine an America that is different.
An America that is more kind and compassionate
and just. We know we can create one
especially when we come together and call
on our crew and gather to work when many are
assembled as one for the betterment of all
by those who have inspired us that came from
somewhere who bridge builders whose visions
and traditions compel them to act. They were
brave and outrageous. They did things that
have not been done and read acts of service
across lines of difference. Today interfaith
leaders and communities campuses and and in
the streets across the country are engaging
in conversations and actions that steer broad
cultural change and it starts with you and
your story and your story and conversation
with others like you and not like you of a
growing understanding of the difference and
similarity that broaden our sense of who we
are and who we are in connection to others.
And what it means to renew the broken promises
of our country.
Become a bridge builder America needs you.
As Ms. Brooks said, "We are Each Other's
Harvest. We are Each Other's Business. We
are Each Other's Magnitude and Bond."
>> I hope that gives you a sense of the spirit
and the framing behind the campaign we are
launching. As part of the campaign we are
in the process of launching three different
curricular tracks that engage the present
moment in the vein of what we have been talking
about. What is most relevant to our conversation
today, is this one here which is "We Are
Each Other's Interfaith Cooperation and Civil
Rights." This is not yet available and will
be published in the second week of September,
but it will be hosted on the letter L.R.N.G.
platform and this is what it looks like. This
is the getting started curriculum. The initial
curriculum. It will be comprised of individual
activities that have various readings at different
prompts for students to engage in. Our goal
in designing this, here I am speaking educator
to educator, is to create resources that can
be engaged by students in the self-directed
fashion if that is what works for your context.
You can give students the link, and submit
their responses. They have the potential to
earn a digital badge that is backed and certified
but it is also meant to give particularly
faculty and other campus-based educators ideas
of activities and resources that you can engage
with your students in a more modular fashion.
Folks don't need an account, you can just
go in and look at any of these or download
the resources and repackage them into whatever
context that fits your particular need better.
The interfaith and civil rights curriculum
which is not available yet but will be shortly,
I will take a minute to walk through how we
envision it because it ties nicely to some
of the things that were mentioned earlier
on this call. It is comprised of three main
parts. The first is meant to engage students
in a reflection on who they are in this work,
their own religious spiritual racial and ethnic
background and how they think about that and
understood those terms and ideas and introduces
the framework of a scholar who looks at social
change and social movement and the roles necessary
for effective social change. We are encouraging
students to take a moment to think about what
role have they played and what role do they
see themselves playing in social change right
now. Part of what is done so effectively is
demonstrating that it takes many different
types of roles to affect lasting social change.
The first part of the curriculum encourages
students to reflect on their own personal
role in this work and the second part of the
curriculum is a deep dive into the Selma voting
rights campaign in 1965 and looking at the
different interfaith relationships and connections
at work in that particular moment of the intersection
between racial justice work and interfaith
cooperation. There is a unit that looks at
what Steed mentioned and Jon Lewis and the
inspirational figures involved on the ground
in Selma years before Martin Luther King got
involved and then a unit looks particularly
at the relationship between Malcolm X and
Coretta Scott King and there are amazing resources
available on the conversation that them when
Malcolm came to Selma and this was a hot just
so post-hodge Mall, and that some of their
reflections across religion and roles in the
movement and Malcolm reflecting in a self-aware
way about what he could do playing a different
role from the role that the
other Southern Christian leadership was playing
to help further their work. There is a unit
on the murder of James Reeb, and it looks
at galvanized the larger national movement
but the racial politics behind why it took
the murder of a White person to affect that
one obviously many African-American and Black
bodies have been tortured and murdered
his for months leading up to that moment.
And some of the ways in which the Southern
Christian leadership Council and others leverage
that to positive affect .That's the second
suite of modules in the curriculum, and then
the third component pulls the lens back out
and looks at how Selma was just one moment
in what is actually a long history of
connections between interfaith work and racial
justice movement in the 20th century. There
is a unit that looks at South Asia and the
religious resources and the work done and
others and the unit that looks at the struggle
against apartheid in South Africa and some
of the interfaith connections and the roles
of churches, synogogues and mosques and other
religious institutions. And then there is
a unit looks at Black lives matter today and
some of the religious and spiritual connections
undergirding that work which Steed already
began to speak about. There is a call to action
at the end encouraging students to look at
the context of their role of their life and
how they can get involved. That curriculum
is in active development now. We are developing
it in partnership with Faith Matters Network
which is another wonderful organization run
by a brilliant alumni, Jennifer Bailey and
it should be available for folks to engage
September 14th. With that, hopefully we can
get to some Q&A. I confess I now don't recall if I am supposed to pass it back to Laurie or to Calvin to facilitate. I think I'm supposed to go to Laurie.
>> Hello everybody.
I see there is one question in the Q&A. What
he is raising and I would love to hear Calvin
and Steed's thoughts on this, but it is a
larger query about work on Black humanism
thinking about the ways in which our search
for meaning like talking about spirituality
were decoupled from institutionalized religion
for our students and younger generations may
be this idea which is humanism arising from
Black experiences, might be a resource for
shaping or reshaping a discourse around religious
and spiritual meaning. Really beautiful question.
I will turn to both Calvin and then Steed
for some thoughts on this.
>> I will jump in.
Thank you Kirk for that question, that's is
a great question and I have been thinking
about this since I saw it. I think briefly,
that the framework that is is arising from
the Black experience, offers us a flexibility
that most young people, in my experience with
teaching and being relatively young myself
-- a lot of young people don't think the typical
religions or the way in which they have experienced
them has a flexibility that allows them to
bring many different types of things together.
A hybrid that is alive and dynamic and not
static. Another thing that I think, is that
for so long Black people in this world but
especially in this country have had to demand
that our humanity be acknowledged and respected.
I think this is one of the reasons we see
the phenomena of whenever Black people are
making meaning of anything, but especially
spirituality and worldview identity it starts
from a humanist perspective most of the time
because if my religion doesn't affirm my humanity
then I have a nonstarter. So those are just
some of my initial thoughts. I�m still ruminating
over it and would love to hear Steeds' comments.
>> Thank you for this thought-provoking question.
One of the things that sometimes gets missed,
this work sometimes gets interpreted as aggressive
in relation to Christianity relation to the
Black church, his deep questioning of what
does it mean for Black people to belong to
religion or institutional religion? What
role are we playing there? And I think
that is part of what this raises. And for
me what it raises is that all belonging is
not the same.
All participating in Christianity is not the
same. In some sense, I cannot go back to this
notion of people converting to Christianity
enslaved people converting to Christianity,
forced in many ways and sometimes voluntary
but that conversion did not always necessarily
mean that they were doing it out of self interest.
In some ways, it could be look this is the
vehicle for religious this is the space that
the dominant space where I could express my
religiosity. And in some ways, I think some
scholars would argue enslaved Africans participation
in Christianity saves it from being this dead
decaying product. That is bent upon the oppression
of people and the kind of logic Calvin is
talking about. To me it is opening up this
broader conversation, and not so much from
the perspective of do you belong to the institution,
or do you not? Do you work outside of the
institution or do you not? But, what does
this participation look like and why are people
participating at that level and what do they
get when they participate or reject the institution
and express it outside? Thank you for that
question.
>> Thank you Steed and Calvin. I would add
a couple of things here. What I think is so
powerful about these views, is that it also
destabilizes White humanism. So if there ever
was a category that was the generic standard,
a White category that supposedly stood for
the generic, it would be humanism. You think
a number of ways in which it has informed
society, everything else that isn't White
humanism is specified. I think what he is
doing with the Black experience more broadly,
is make a religious tradition and he says
this very explicitly in his work , he makes
a religious tradition out of experience to
find religion as a relationship to the transcended
rather than a theological.
So that is really powerful and I think that
is one of the major contributions that people
have not focused on as much in his work, and
therefore another another reason to look at
the lens of his work because he does center
that and say there is lots of humanism here
and we need to claim that differently. The
other thing I would say, is that he defines
something I remember like God is not immaterial
but we understand a humanist would understand
God is a liberating myth that is unsubstantiated.
The theological project is different than
the humanist project, so he does not actually
deny a existence but connecting that conversation
to Black experience, rather than to white
European theological discussions about the
existence of God's is incredibly powerful.
I'm going to turn to Noah about Omar's comment
of a new field of interfaith studies and how
does it grapple with traditional studies particular
to individual traditions such as theology
and spirituality and can this be normative?
>> The question is how does a new field of
interfaith studies grapple with traditional
studies particular to individual traditions
such as theology or spirituality or that outside
the scope of interfaith studies. So there
are many layers on which I can answer this
question. The first is interfaith studies
is still very much in development. So it can
and will do whatever scholars who claim that
mantle choose to do. I think from IFYC's
perspective, it should be obvious to us that
different religious worldviews and traditions
have not just different but frequently mutually
incompatible understandings of what is justice
or what the normative goals for society ought
to be. It is for that reason that we
At IFYC have historically shied away from
actually using justice language at all, which
is something we are now wrestling with this
Summer. One of Eboo's more provocative
points is to know to the largest interfaith
gathering in the country is most likely the
March for life in Washington where Evangelical
Christians and Mormons who have very
deep and very long-standing and actually historically
violent interactions with each other all
collaborate together on a social justice issue,
which is protecting the life of the unborn.
I think interfaith studies has to be self-critical
and reflective about what types of normative
claims we are and are not willing to make
beyond the claim that it is good for traditions
to be interacting positively in the first
place. But each term is inherently problematic.
I would recommend for this conversation to
chapters in the book that I edited with Eboo
Patel, and Jenny Pease and there is one on
the connections between interfaith studies
and antiracist approaches by Fletcher which
is a strong chapter and there another chapter
from the folks at Elon University looking
at this particular question and the tensions
between interfaith studies as an academic
project and interfaith cooperation as a social
project and the need to engage in critical
self reflection across the lines.
>> Thank you, Noah. A thing I might add and
I would love to hear from Calvin on this as
well, I think many people proceed with interfaith
work from a very specific faith perspective
if I'm looking at the first part of this question.
It will be explicit in everything they do.
I think interfaith work would not want to
deny or have a concern about that in a way
it has been a traditional problem in religious
studies rather need to be explicit but it
can absolutely continue based within that
theological or humanist or spiritual tradition.
I know that is probably a basic point but
I think it needs to be pointed out because
it is so different than many other approaches.
>> Thank you Laurie. I tend to agree with
that in the way you conceptualized it. I think
interfaith studies in my own experience, for
me, what I have experienced is that it is
very Christian centered and coming to IFYC
I have been privileged to be in spaces that
were not.
And I think it gets to Kirks question, or
Steed's reply, we do have the opportunity
to really radicalize the way in which we understand
even the point of interfaith work when we
allow space for there to not be a particular
main tradition. I think about the work on
really sort of radicalizing the notion of
which humanism are we discussing and I think
the same has to be asked about Christianity.
Which Christianity are we referring to when
we say certain things are referred to Christianity?
I think when we talk about the movement for
Black lives, the spaces I frequent and when
I hear younger folks stepping away from or
denouncing or even problematizing, it's often
a certain type of Christianity. So I think
one of the thing we have to do what we make
space for folks to come to the table with
their particular tradition we also have to
make space for how they understand their own
tradition. Interfaith has a great opportunity
to help 
expand and make room and
make ways or folks to make meaning in ways
that don't necessarily make sense because
we haven't seen any yet.
>> Steed, any thoughts from your perspective?
>> I was searching for a statement you made
earlier, Laurie. But it was something to the
effect that, interfaith cooperation is something
that - I'm putting in my own words but it
is a thing that should not really be happening.
That if people are dedicated to their own
faith, having people coming from multiple
faiths, coming together, that is a nonentity.
And it is harnessing the power of that subversive
act. And pushing it beyond what the faiths
allow. So this goes to Calvin's point that
you will see Christian denominations making
it fine and comfortable for members to have
the sort of things but what they are doing
is defining what that relationship looks like.
They are not exploring all of the possibilities
and allowing for all the possibilities that
interfaith cooperations could occur yet we
might be able to have some prayers and said
if we negotiate how we negotiate how the name
of Jesus is said. But the heart of interfaith
life and interfaith studies if you could remember
the statement I would love it is I think that
kind of subversive hybridity that then challenges
normative claims.
>> I don't remember exactly what I said, but
part of the way that I was thinking is that
interfaith - any interfaith encounter is extra
to the religious world that prefer to remain
self enclosed at a certain level. I learned
the term extra in the way it's used now in
my adolescent nieces world. It sort of odd
or incomprehensible or that's random or that
extra.
I think there's a way in which one of the
things I think about in the work I'm doing
in public
controversy is around the study of religion,
has to do with scandal. Scandal is defined
both as shocking or comes to light what has
been hidden, but also I love these
two definitions, it is also something that
is neither here nor there. Nowhere to be grasped.
And the third is, a gross irrelevancy to the
court. In other words, a piece of evidence
is introduced that the court has no way of
dealing with or nothing to do with, which
is an early modern definition that is completely
lost. But the residents of it is so powerful
because it is not necessary and I think there
is something about the unnecessaryness of
interfaith work that is also resistant, and
the other side is that we are premised on
the idea that it is so deeply necessary now
that one can no longer even begin to with
that premise that is in some way unnecessary.
So I think that dynamic I think it's really
interesting and important. I like the way
you framed whatever I said. That's great.
I think it is my job at the moment to turn
it over back to Calvin because we do need
to wrap up now. But just to say how much fun
this was and how great it was to see everyone
and be connected to all of you through this.
I will turn it over to our gracious host.
>> Thank you Laurie. Thank you all for joining
us. It's been a pleasure to be in conversation
with my friends. You can find this recording
and past webinars like this one available
in the next few days. Also explore our website
and let us know if we can assist you as you're
transitioning back to class and campus and
as you are teaching interfaith studies or
any other subjects we would love to be in
conversation with you. Great to spend time
with you all. Please reach out. We look forward
to seeing you next time. I hope everyone has
a great day.
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ID GeneratorSynchronous100041002Microsoft.Office.DocumentManagement,
Version=16.0.0.0, Culture=neutral, PublicKeyToken=71e9bce111e9429cMicrosoft.Office.DocumentManagement.Internal.DocIdHandlerDocument
ID GeneratorSynchronous100061003Microsoft.Office.DocumentManagement,
Version=16.0.0.0, Culture=neutral, PublicKeyToken=71e9bce111e9429cMicrosoft.Office.DocumentManagement.Internal.DocIdHandler<?xml
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xmlns:ds="http://schemas.openxmlformats.org/officeDocument/2006/customXml"><?xml
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xmlns:ds="http://schemas.openxmlformats.org/officeDocument/2006/customXml"><?xml
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ds:uri="http://schemas.microsoft.com/office/2006/metadata/properties/metaAttributes"/><ds:schemaRef
ds:uri="http://www.w3.org/2001/XM<?xml version="1.0"
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ma:_="" ma:contentTypeName="Document" ma:contentTypeID="0x010100ED9AA653D1E6B543B72A70720DE2F8C3"
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ns2:_="" ns3:_="" ns4:_="" xmlns:xsd="http://www.w3.org/2001/XMLSchema"
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<xsd:element ref="ns2:_dlc_DocIdPersistId"
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<xsd:element ref="ns3:MediaServiceMetadata"
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<xsd:element ref="ns3:MediaServiceFastMetadata"
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<xsd:element ref="ns3:MediaServiceAutoTags"
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<xsd:element ref="ns3:MediaServiceDateTaken"
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<xsd:schema targetNamespace="b4989c9a-9ebb-426d-b0f1-a6997cf5c7b9"
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xmlns:dms="http://schemas.microsoft.com/office/2006/documentManagement/types"
xmlns:pc="http://schemas.microsoft.com/office/infopath/2007/PartnerControls">


<xsd:element name="_dlc_DocId" ma:index="8"
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<xsd:element name="_dlc_DocIdUrl" ma:index="9"
nillable="true" ma:displayName="Document ID"
ma:description="Permanent link to this document."
ma:hidden="true" ma:internalName="_dlc_DocIdUrl"
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<xsd:element name="_dlc_DocIdPersistId" ma:index="10"
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ma:internalName="_dlc_DocIdPersistId" ma:readOnly="true">





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xmlns:dms="http://schemas.microsoft.com/office/2006/documentManagement/types"
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<xsd:element name="MediaServiceMetadata" ma:index="11"
nillable="true" ma:displayName="MediaServiceMetadata"
ma:hidden="true" ma:internalName="MediaServiceMetadata"
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<xsd:element name="MediaServiceFastMetadata"
ma:index="12" nillable="true" ma:displayName="MediaServiceFastMetadata"
ma:hidden="true" ma:internalName="MediaServiceFastMetadata"
ma:readOnly="true">




<xsd:element name="MediaServiceAutoTags" ma:index="13"
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ma:internalName="MediaServiceAutoTags" ma:readOnly="true">




<xsd:element name="MediaServiceDateTaken"
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ma:hidden="true" ma:internalName="MediaServiceDateTaken"
ma:readOnly="true">




<xsd:element name="MediaServiceOCR" ma:index="15"
nillable="true" ma:displayName="MediaServiceOCR"
ma:internalName="MediaServiceOCR" ma:readOnly="true">






<xsd:element name="MediaServiceLocation" ma:index="16"
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ma:internalName="MediaServiceLocation" ma:readOnly="true">




<xsd:element name="MediaServiceEventHashCode"
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ma:hidden="true" ma:internalName="MediaServiceEventHashCode"
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<xsd:element name="MediaServiceGenerationTime"
ma:index="20" nillable="true" ma:displayName="MediaServiceGenerationTime"
ma:hidden="true" ma:internalName="MediaServiceGenerationTime"
ma:readOnly="true">




<xsd:element name="MediaServiceAutoKeyPoints"
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ma:hidden="true" ma:internalName="MediaServiceAutoKeyPoints"
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<xsd:element name="MediaServiceKeyPoints"
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ma:internalName="MediaServiceKeyPoints" ma:readOnly="true">







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<xsd:element name="SharedWithUsers" ma:index="17"
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<xsd:element name="SharedWithDetails" ma:index="18"
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xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance"
xmlns:dc="http://purl.org/dc/elements/1.1/"
xmlns:dcterms="http://purl.org/dc/terms/"
xmlns:odoc="http://schemas.microsoft.com/internal/obd">
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<xsd:import namespace="http://purl.org/dc/terms/"
schemaLocation="http://dublincore.org/schemas/xmls/qdc/2003/04/02/dcterms.xsd"/>






<xsd:element name="contentType" minOccurs="0"
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<xsd:element ref="dc:subject" minOccurs="0"
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<xsd:element ref="dc:description" minOccurs="0"
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<xsd:element name="keywords" minOccurs="0"
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<xsd:element ref="dc:language" minOccurs="0"
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<xsd:element name="category" minOccurs="0"
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<xsd:element name="version" minOccurs="0"
maxOccurs="1" type="xsd:string"/>
<xsd:element name="revision" minOccurs="0"
maxOccurs="1" type="xsd:string">


This value indicates the number of saves or
revisions. The application is responsible
for updating this value after each revision.



<xsd:element name="lastModifiedBy" minOccurs="0"
maxOccurs="1" type="xsd:string"/>
<xsd:element ref="dcterms:modified" minOccurs="0"
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<xsd:element name="contentStatus" minOccurs="0"
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<xs:schema targetNamespace="http://schemas.microsoft.com/office/infopath/2007/PartnerControls"
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<xs:element ref="pc:BDCEntity" minOccurs="0"
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