looking: the scope is broad, the concept complicated rather than simplistic. Systems are harder targets than personalities. I can sometimes say without reservation that someone (Jim Bakker, for instance) is not my idea of a good person. But I cannot condemn some people and their motives — the church groups supporting Salvadoran refugees — so unequivocally. There are things about many of these activities or people that embody or perpetuate a sexist and hierarchical world view I do condemn. But they aren’t simply hypocrites. That makes for a hard target. My notion of religion came to include both the Jimmy Swaggarts of the world, who I do not respect, and the Dianne Quasts, who I do. To represent these complexities in photographs that demand reflection and a critical response makes the target hard.

These difficulties become more apparent when you start thinking about fixing things, changing the world. When your view of the world accepts that everything is infinitely interconnected, you can’t just point at one thing and alter it. The world won’t be all better once a few corrupt preachers go to jail. I realized that my work wasn’t going to solve any problems, but rather would identify connections and make evaluations. The evaluations get more complex when the scope of the connections is broader. The criticisms of religion in this project are not localized in the missions or with the TV evangelists because those organizations and people are only parts of a larger system of religious activity, all of it implicated in hierarchy and sexism. So a hard target is a complicated target, one not reducible to simple judgments of good or bad.

Once I no longer confined my work to the missions or the churches directly linked to them, I was working with organized religion in the larger community, exploring its connections and intersections with the secular world, both public and private. That made it increasingly difficult to sustain a simple view of religion, one that would let me make an easy target of it. I wanted to understand how religion connected with the secular world, how, for instance, it shared physical space or got into secular parts of the