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Category: Body Politics

The representation of political subjectivity entails fundamental assumptions about who has capacity and standing to be an agent. Who counts as a political agent? What commonalities can be political mobilized? Under what significations can such identities become legible? Here we examine the complex intersections of race, class, gender, and sexuality and they are mobilized to political and theological ends.

Resources

Bibliography:

  1. Marcella Althaus-Reid, Indecent Theology: Theological Perversions in Sex, Gender, and Politics (2000)
  2. J. Kameron Carter, Race: A Theological Account (2008)
  3. Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza (1987)
  4. M. Shawn Copeland, Enfleshing Freedom (2010)
  5. Linn Tonstad, Queer Theology: Beyond Apologetics (2018)
  6. Silvia Federici, Caliban and the Witch: Women, the Body and Primitive Accumulation (2004)
  7. Sharon V. Betcher, Spirit and the Politics of Disablement (2007)
  8. Willie James Jennings, The Christian Imagination: Theology and the Origins of Race (2011)

Relevant Journal Articles:

  • Timothy McGee, “Against (White) Redemption: James Cone and the Christological Disruption of Racial Discourse and White Solidarity,” Political Theology 18, no. 7 (2017): 542-559
  • Brandy Daniels, “On Ambivalence and (Anti-)Normativity (or, Theology as a Way of Life?),” Political Theology 19, no.8 (2018): 689-697
  • Bruno M. Shah, “Enfleshing Aesthetics: Theological Anthropology in M. Shawn Copeland’s Enfleshing Freedom and Mayra Rivera’s Poetics of the Flesh,” Political Theology 20, no. 1 (2019): 48-65
Latino Pentecostal Democrat: Oxymoron  or Prophetic Voice?

But how could Trump seduce a great majority of the Jesus-believing, Bible-thumping, church-attending evangelical conservative community when his values are so contrary to those of Jesus, the Bible and what the church should stand for?

The Binary is Black But Breakable

Simply put, Black men are the most loyal group of male voters for the Democratic candidate for president. Their slightly lower numbers for Hillary Clinton in 2016 rebounded for Joe Biden in 2020. Their loyalty to Democrats in this regard is surpassed only by Black women.

Who’s Laughing Now? Pentecostal Disrespectability Politics

While some white American converts to Pentecostalism in the early 1900s were experiencing a resurgence of Jeffersonian populism of that era, Mexican nationals were living through revolutionary upheaval of their own. And like the older populism of American evangelical lines, the Mexican revolution’s radical populism was also ​​agrarian, influenced by Jacobinism, and hostile to establishment elites.

Moving Beyond Babylon: Latino/a Evangelicalism and Pentecostalism’s Struggle for Ecclesial and Political Liberation

We see this wholesale adoption of White Evangelical practices in the Latino/a Evangelicals’ increasing support of the White nationalist philosophy which undergirds the White Evangelical theological position. The 2016 presidential election, Trump’s subsequent term in office, and the 2020 presidential election have made this all much more publicly clear.

Tracing Debility and Webbing Resistance to State Violence through Crip Epistemologies

Using Puar’s line of analysis, we can trace how debilitating trauma can become a tool of the nation-state that creates racialized “mad people”: unruly, distressed, unbecoming, disposable in the eyes of the nation-state, yet necessary in their precarity and correct-ability.

Temporality, Asphyxiation, Debilitation

I am struck by the resonance of this notion of asphyxiation, of debilitation as asphyxiation, which makes sense not just to think about debilitated populations in the United States and Palestine/Israel, but also other populations too, in spaces ruled, albeit in different ways, by the logics of neo-liberal capitalism and biopolitical security.

Empire, Biopolitics, Secularism

Puar reads Palestine not as a state of exception, but as something considerably more potent. As I read it, Palestine emerges rather as a theater of biopolitical experiment, in which control societies test out, through varying styles of life-halting or -inhibiting violence, the modes of regulation proper to surplus populations.

Racialization and the Maiming of Psychic Life

The emplacement of fear and terror in the soul is what I am calling the maiming of psychic life. It is this sense of injury that extends Puar’s moving account of the violence suffered by Palestinians as they are transformed into a debilitated population to what secular sovereign power enacts on Muslims, Arabs, and “Muslim-looking” bodies writ large.

Political Theologies of Debilitation

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.

In the Age of Cybernetic Systems What Like a Bullet Can Undeceive?

The biopolitics that Puar chronicles is not bent on elimination but rather on producing and measuring excess in order to extract value from it, in order to incorporate and use whatever remains in a project of ever-expanding control and validation of Israeli state legitimacy.

From Perfectly Safe to Palliative Care: Disability Justice after Eschatology

Scratch beneath the surface, and eugenic logic flows deep and wide. It is one thing to be moved by pity and engage in charity, or even to be moved by justice and seek to dismantle structural barriers that impede disabled people from flourishing. But it is quite another thing to imagine . . . how and why we might “conserve” disability against the possibility of a curative future.

Cripping the Kingdom

The very characteristics that disabled people value about their embodiment are targeted as bodily states that will be ‘fixed’ in the resurrection. If the Kingdom of God is a place that eradicates disability, however, it may also eradicate our hard-won disability pride.