I propose Decolonial Settler Theology as a contextual political theology that is uniquely the task of the settler, who must face their own complicity in narratives of ongoing colonization and aim at their undoing.
Doxa is a term used in sociology to contend with belief and orthodoxy without reducing either to behavior or cognition. It explores disposition and embodied belief—the gut sense of the world which is acquired through practice rather than discourse.
Food sovereignty represents a refusal of a globally commodified food system in favor of systems and institutions that support self-sufficient communities.
Official responses to the ongoing COVID-19 pandemic have encouraged us to understand risk in individual terms. They’re wrong: risk is all about interdependence.
Gilroy’s “planetary humanism” contributes to political theology by offering more than a critique: in his work, humanism is a starting point, a concept to guide multicultural political projects today.
Sometimes referred to as “population control,” other times “better breeding,” eugenics has been seen as a religious solution to social ills, and sometimes a new religion unto itself.
The historical and theoretical relationships between race and capitalism are internally contested and in need of further exploration from theologians and scholars of religion.
Black reason is propelled by a fantastic imaginary, a changeling animus that aggregates and transmogrifies the desires and fears of whiteness.
If there is one thing that can be said about blackness, it is this: blackness is unruly.
Diaspora might be a problem for political progressives for the very reason that it is so alluring. Diaspora promises both freedom and connection: freedom from national borders or the essentialisms of race and language, connection between people who affirm shared memory and heritage.
But heritage is never really free.
Thing as concept can be helpful to elucidate the specific yet ambiguous interaction of the religious and the political. Using recent thingly theoretical work within these two spheres, with an emphasis on body and shape, I will suggest ways through which thing (and things and thingness) both clarifies and challenges that interaction.
Asian American literary criticism’s analysis of contemporary orientalisms centered around the figuration of Asian subjectivities reminds political theologians that unconscious (white) fear and fascination with the Orient still guides political and theoretical engagement with the Asian “other.”