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Siobhan Kelly

Siobhan Kelly is a PhD Candidate (ABD) at Harvard University in Religion with a secondary field in Studies of Women, Gender, and Sexuality. Their scholarship, published in Theology & Sexuality and Journal of Feminist Studies in Religion, examines the development of contemporary understandings of gender, sex, and sexuality, specifically attending to the constitution of the field of trans studies. Siobhan draws from psychoanalysis, deconstruction, and feminist, queer, and gender theory in their dissertation project, tentatively titled “Public Parts: Psychoanalysis, the Study of Religion, and Trans Subjectivity.” In this project, they hope to explore how understandings of belief, desire, and biology operate in popular discourse by and about trans people, in trans studies, and in the study of religion. They hope to show what trans studies can learn from the study of religion, and what the study of religion can learn from trans studies. Siobhan received a BA in Religion from Tufts University in 2015 and an MTS from Harvard Divinity School in 2017.

Essays

Judith Butler

Judith Butler’s work has altered the trajectories of multiple disciplines in the last thirty years; what can they teach scholars of political theology?

Bathroom Confessional

Gendered public restrooms and confessionals operate by frighteningly similar schemas.

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?