Édouard Glissant’s political theology appears in Poetics of Relation. His idea of “a modern form of the sacred” shifts how we understand ethics and human rights.
At its core, Khoja-Moojli’s work explores the Pakistani culture wars and the affective attachments they elicit in the public domain as a discursive clash between the Tahrik-e-Taliban (TTP) movement and the Pakistani state.
God’s call is not to engage in politics of personal power or self-service, but engage in a politics of liberation, one that ends the idolatrous hold on power so many have.
Specifically, in Banerjee’s work, the sovereign is at once a figure that was used extensively for conjuring anew political and ethical communities and a bridge (or more accurately a plurality of local constructions) for forming, ironically, a non-monarchical Indian nation-state.
In hearing [Fadl’s] story, we follow the travels of wandering saints and pilgrims, the insurrections of Malayali and Arab rebels, and the armed forces of the British and Ottoman Empires.
Paul’s “Flesh/Spirit” dichotomy is not an overly-spiritualized, anti-body othering (i.e., a devaluation of the body against supposedly holy disembodiment) but an ethical cleavage with profoundly political repercussions.
The essays seek a genealogy of and reckoning with the place of religion in modern regimes of sovereignty, its pre-colonial histories and post-colonial legacies, as well as an accounting of the fissures that remain in its emplacement, out of which new life continues to grow.
“We should think of queer humanitarianism as a theological project. It suffers from a messianic complex.”
Taubes’s novel continuously asks how we distinguish—if we can—between dreams, life, and books. Who or what speaks to the one who dreams? To the reader of a novel? Are dreams and novels and other kinds of books various mediums through which the dead speak? Can we hold this to be true while still honoring the dead as dead?
“Both authors travel to the margins and then send back a warning signal to fellow scholars about the limits and potential intrusiveness of our established methods.”
Whatever our exegesis of scripture and tradition may suggest, it is imperative that we take into account the pain and damage our religious piety causes to others. Is our perception of divine instruction sufficient justification for actual injury (physical, psychological, and/or spiritual) to our neighbors?
The Hindu Code Bill has traditionally been seen as a women’s bill, brought by a post-colonial government committed to social transformation and equality that came to be watered down by a more conservative legislature. In this interview, Eleanor Newbigin discusses her new book The Hindu Family and the Emergence of Modern India. In it Newbigin argues that the codification project was primarily shaped by changes in the structure of the Indian state and political economy brought about by the devolution of power and introduction of direct representation.