“In his struggle against European and American imperialism, and even the post-colonial Pahlavi regime, he believed that the way to liberate oneself and one’s society is to turn inward towards the collective experiences that build a moral heritage of a culture.”
“How might my child and I leverage the love of our family and ourselves to promote decoloniality that resists anti-Indigeneity with the persistent, sometimes subtle, power of Indigenous aunties?”
Family abolitionists can help us understand why we experience a scarcity of care and help us imagine a society where there is an abundance of care.
“If laws are for elders, stories are for children. And the stories that children tell are never general and abstract. They ground us in, or guide us toward, what is really important.”
“We gestate each other, even daughters and mothers, around the spool of time not the lineal thread.”
“Acting on behalf of the child, the prison establishes itself as both a necessary evil and a transcendent force for good.”
On September 19, 2023, the philosopher Gianni Vattimo died in Turin. What follows is collection of reflections on Vattimo’s legacy for political theology.
How have ideas about race, gender, and sexuality shaped the historical construction of U.S. American childhood? What can histories of African American childhood teach us about the intersection of religion and politics?
“Thinking about school education through Walter Benjamin’s concept of divine violence, we argue that schools must be defended not despite but precisely because of the violence they encompass.”
“Instead of neatly separating the forms of resistance to biosovereignty into life-affirming struggles and necroresistance and mapping them (and life and death) onto the reform/revolt dichotomy, I suggest that we conceive life and death as relational rather than oppositional categories. For every differentiation and intensification of death creates new possibilities of life; and every differentiation and intensification of life entails experiences of “death” that cannot be reduced to the power of one’s death.”
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?