Discourses around Muslims and Islām often lapse into a false dichotomy of Orientalist/Fundamentalist tropes. A popular reimagining of Islām is desperately needed and anarchist political philosophical traditions offer the most towards this pursuit. By constructing a decolonial and abolitionist, non-authoritarian and non-capitalist Islāmic anarchism, Islam and Anarchism philosophically and theologically challenges authoritarian and capitalist inequalities in the entwined imperial context of so-called post-colonial societies like Egypt, and settler-colonial societies (the U.S./Canada) that never underwent decolonization and are symbolically, historically, and materially interrelated.
David Brazil, Sarah Pritchard, Precious Bedell, and Joshua Dubler discuss the foundations of a national jail and prison ministry.
The ecclesiological model that emerges from reading Paul and Mouffe could allow us to position the church itself as a politically and theologically diverse community within the larger society. The role of the church is not to strive towards articulating one uniform voice, both within or in public spaces, but highlight various and even rival voices.
I am a Christian theologian who abhors war and believes that all other reasonable means should be exhausted before the use of lethal force is undertaken. At the same time, I am convinced that there are times – albeit rare – when the evil is so great that no measure other than force will prevent grave atrocities on a massive scale.
Abolition is not just about closing prisons. It’s not just about stopping police or closing police departments, but it’s also about abolishing the police in our heads. It’s also about abolishing the prisons in our imaginations that prevent us from thinking about new ways and better ways to treat each other and to keep each other safe.
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.
Political theology amidst and against human caging must carry out continued rigorous analysis of the practices that support this system. It must continue to critique the social power wielded against liberation by American Christians historically, and contemporarily as well by non-Christian religionists and seculars who have accepted the terms implicit in the contract with whiteness.