The best place to begin in bringing theology and anthropology closer together is with someone who did not write as if the two were separate, even opposed disciplines. Zora Neale Hurston carried out ethnographic fieldwork on behalf of Franz Boas, and yet, writing in multiple genres, articulated a theological vision that meshed the universal God with particular human experience: “Nothing that God ever made is the same thing to more than one person.”
A common denominator among most scholarship on the relationship between theology and anthropology is lack of specificity around which and whose anthropology and theology we’re talking about. This overly generalized frame has privileged white, male, Eurocentric intellectual traditions and misses the generative possibilities of a more specific interdisciplinary exchange.
This intervention invites to think active dis-imagination, in mystical and contemporary traditions, as a grounding political force.
Combinations of theology and anthropology have been criticized for losing track of what theology ought to be about. Yet this loss might be precisely what enables scholars to understand political practices which point towards that which escapes both the theological and the anthropological grasp—a pointer which could be crucial to fashion solidarities that connect faiths in the pursuit of justice.
The survivors were oppressed and deprived of their freedom, dignity, identity, womanhood, and youth. However, they are now human rights movement activists, teachers, living testimony of the painful history, and much more.
Remembering a future that is habitable for humanity and receptive to justice requires remembering the inconvenient past that, when surfaced, can threaten the status quo.
Political theology needs to talk more about the role of religion in liberal democratic spaces such that those spaces are constituted as radically pluralistic.
We are currently seeing folks pause to reflect both on what has historically counted as “political theology” and the ways in which those evaluate norms and frameworks need to shift moving forward.
How might we think about political theology in the absence of conventional scriptural, interpretive or institutional authorities together with their conceptual worlds?
“What do I owe my fellow citizens whose conscience reaches different conclusions than my own?”
It seems like an important task of political theology is to critically reflect on moments of political crisis by pulling back the veil on its latent theological content.
Queries on enfleshment, the nature of materiality and the corporeal intertwining with histories of coloniality and race relations cannot be separated from an understanding of political theology and its mobilization.