Ranajit Guha had helped establish the Subaltern Studies school, and thus moulded the birth of postcolonial studies and non-Eurocentric global history. Guha was both a critical chronicler of the longue durée theological foundations of state and capital, as well as a bard of the ancient heritage of revolt against these structures of oppression.
In his book Senghor’s Eucharist, introduced here, David Tonghou Ngong focuses on Senghor’s poetry collection called Black Hosts as a starting point for understanding his political theology. He argues that Black Hosts is a Eucharistic theology that calls for the reclamation of the Eucharist for the remaking of the world.
Contending against the dominion of sin and death requires the same wisdom and willing vulnerability that characterize Jesus. Exemplifying both of these characteristics means seeking a solidarity with the world’s plight while simultaneously refusing to assimilate to its norms of greed, selfishness, and domination.
An updated date and call for the PTN Conference stream “Naming the Anthropos in Anthropocene: A Political Theology of (Hu)Man” has been released. See the call here.
As tempting as it might be to assign murderous impulses to so-called former colonial times, Christians would do well to pay attention to how such logic continues to operate today in theological and political thinking.
The following includes an introduction and an excerpt from an interview by Prashant Keshavmurthy (Associate professor of Persian-Iranian Studies at McGill University) with Dalpat Singh Rajpurohit (Assistant professor of South Asian Studies at the University of Texas at Austin). The discussion features Rajpurohit’s new book, Sundar ke svapn: ārambhik ādhuniktā, Dādūpanth aur Sundardās kī kavitā (2022).
“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.”
“Jesus’ “I am the way” is an opportunity for Christians to demonstrate the path of love to people…it doesn’t warrant any exclusion or hatred towards the other…”
The decoloniality of ‘Jesus the gate’ exists in building communities of love and trust today, emphasising “I am because we are” and in celebrating our relatedness with one another, transcending all barriers of identity.
As Catholic Re-Visions welcomes two new members to its leadership team, the three co-conveners sit down for a conversation about their backgrounds and the blog’s direction.