phrase, a view from nowhere. In the realm of vision, the constraints of geometry
make a seamless view of the globe impossible. Our eyes cannot simultaneously
detect, nor can our minds simultaneously represent, every spot on the surface
of a sphere without making tears someplace. The same is true here. What
follows inevitably reflects my own complex and in some ways idiosyncratic
locations, probably in many ways that I do not even recognize. No one should
expect a global vision to escape the limitations of its author’s embeddedness
in space, time, cultures, politics, economics, and so on. The most one can hope
for is a vision whose subjective horizons, like its objective ones, are not too
narrow, whose analytical constructs are not simplistic, and whose ambitions
respect basic human rights, including the right of others to self-determination.
Structures and networks
One way to formulate a global vision of religious studies is in terms of global
structures and institutions. Very few, if any, institutions or structures within
the study of religions are notrepresented in the preceding chapters. In other
words, very few institutions or structures in the study of religions are truly
global. Almost all are limited by national, linguistic, and regional boundaries.
Perhaps the leading candidate for a global institution is the International
Association for the History of Religions (founded 1950) along with its flagship
journal, Numen, and the Numenbook series. But despite the early participation
of some Japanese scholars, the IAHR was at first ‘international’ not in the
sense that it was global but primarily in the sense that it transcended national
boundaries in Europe. Already in 1960 R. J. Zwi Werblowsky was commenting
on the growing internationalization—today we might call it globalization—of
the Association. By the end of 2006 the IAHR recognized local and regional
affiliates on every continent except Antarctica and, because of a complicated
mutual history, Australia. It has held five of its international Congresses,
including the last four, outside of Europe and North America (Tokyo 1958
and 2005, Sydney 1985, Mexico City 1990, and Durban 2000). In addition,
its leadership base has broadened since its founding. Since 1960 the IAHR’s
vice presidents have included, in addition to Europeans and North Americans,
four scholars from Japan, Teruji Ishizu (1960–1965), IchirÿHori (1965–1970),
Masao Abe (1975–1980), and Akio Tsukimoto (2005–present; I count Joseph
Kitagawa, vice president 1975–1985, as a North American), and one from
Mexico, Yólotl Gonzáles Torres (1995–2000). Under the leadership of Michael
Pye (general secretary 1985–1995, president 1995–2000) the IAHR made a
concerted effort to include members from outside Europe and North America
on the executive committee. The current deputy treasurer, Pratap Kumar
(2005–present), is from South Africa, a current member-at-large of the
executive board, Alef Theria Wasim (2000–present), is from Indonesia, and a
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35
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TOWARD A GLOBAL VISION OF RELIGIOUS STUDIES
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