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Natalie Avalos

Natalie Avalos is an Assistant Professor in the Ethnic Studies department at University of Colorado Boulder. She is currently working on her manuscript titled Decolonizing Metaphysics: Transnational Indigeneities and Religious Refusal, which explores urban Indigenous and Tibetan refugee religious life as decolonial praxis. She is a Chicana of Apache descent, born and raised in the Bay Area.

Essays

The End of This World Portends the Birth of a New One

We are left with the possibility that this time of revelation can not only visibilize the harm that colonial relations have wrought but also enable a resurgence of counter practices and lifeways that actively build a new world out of the ashes of this one.

Indigenous Stewardship and the Death Rattle of White Supremacy

Native peoples in the Americas understand the universe as alive and sentient. All phenomena in it are understood to be a distinct expression of life force, or spirit. Since all persons – human and other-than-human – such as plants, animals, rivers, winds, and mountains are expressions of spirit, they are understood to be interconnected and contingent.

The Rupture of Desire: An Interview with China Miéville

The following is a small portion of a longer interview with China Miéville in the journal Political Theology.

Pussy Riot and the Church

This piece is from the Political Theology Network archives originally posted on August 23, 2012.

In Memoriam:                                                                      Metropolitan John D. Zizioulas and the Journey of Theology Toward the Future

The prominent Eastern Orthodox theologian Metropolitan John D. Zizioulas of Pergamon (Ecumenical Patriarchate) passed in Athens, on February 2, 2023.

Vulnerability

From Myanmar to Mariupol, from the streets of Memphis to the waves and winds of the Mediterranean Sea: resistance to violence takes many forms. So does political protest against precarity. At which point does the unavoidable vulnerability of the living condition come to expression as political agency? Can such precarious politics constitute or configure an alternative community?