That structural violence is always also relational, proximate, and personal is, perhaps, one of the core insights that the concept of mourning brings to the fore for political theology.
The modern state form itself is inextricable from the commandement, not just as an emblem for sovereignty in Schmitt’s sense, but also because the exemplary political form of modernity, the nation-state, has racist and exclusionary tendencies that can be understood as political-theological transfers of monotheistic principles.
While kinship has traditionally held a vibrant conceptual life in anthropological inquiry, more recent studies on kinship as a form of spiritual relationality have opened up a new space of interdisciplinary exploration for political theology.
What is still nascent… is an explicit conversation between political theology and critical theories of affect, particularly in a way that might contribute to constructive projects. The sort of political theology that might emerge from such collaboration would consider how affective regimes intersect with theological constructions or religious performances.
This essay takes taboo as a critical term to trace the history of our modern present and as a conceptual companion with which to think through the complex entanglement of the ethical, the theological, and the political.
In an era during which police institutions and ideology are so fundamental to our cultural common-sense, how can theologians and critical theorists challenge this form of power?
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.