“‘I think that the ways that we move through time and space and objects move through time and space connects us…They can occasion a kind of connection.’ It is ‘our tender care’ for these objects, not merely their proximity to violent suffering, that transforms them into sacred objects.”
As Puar illustrates, debility ensures future sources of profitable capacitation in the name of liberal democracy and liberal rights bearing subjects. I am interested in what can be gained by attending to religion in this constellation, with the goal of further elaborating the dialectic of material and belief that engenders debility.
Rather than read it prescriptively to justify my own identification as a “righteous Christian,” I now read this passage for what it is: a poem that describes the resilience of a people who found true comfort and safety in God, despite attacks from those who would cause them harm.
The journal Political Theology announces a call for proposals for its special issue on (how to do) political theology without men, as well as for an article development workshop for junior scholars and practitioners.
Among the central achievements of this book is the way it conducts an intersectional analysis that takes the conceptual glue of the triangular encounter of debility, capacity, and disability to put into conversation the study of race, religion, queer studies, disability studies, and the study of colonial power.