The triangulation of money, sovereignty, and divinity is a good point of entry to study the mutual constitution of theological and political concepts and the questions about ultimate value and social form that they raise.
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?