I submit that Trump intuited that Pentecostals, especially those with an affinity for prosperity, revered the materially “blessed.” Consequently, his purported wealth and public persona made him particularly desirable, if not enviable.
The Political Theology Network seeks proposals for its next series of essays on Critical Theory for Political Theology 2.0 from the fields of feminist theory, queer theory, decolonial studies, Black studies, or Indigenous studies.
Vega focuses on three Robinsonian concepts that are useful for political theology: racial capitalism, Black radical tradition, and African metaphysics.
Nowadays, people often measure the authenticity of religious practice by how much it flies in the face of broader society. In Deuteronomy, Moses offers a different vision for how religion might relate to the public realm.
Mamdani’s latest book defends the promise of decolonization against the ongoing nationalist violence of modernity. Rafael Vizcaíno sits with the renowned Ugandan intellectual to discuss postcolonial and decolonial scholarship, the reform-revolution debate, anti-racism, and the example of South Africa.
Intense feeling is characteristic of Donald Trump’s political presence. The Trump rally, replete with chanting, screaming, and a long, rambling speech is an affect-laden performance. For people trained in charismatic-evangelical communities, Trump’s intense performance feels true.
Put on your feet whatever will make you ready to proclaim the gospel of peace. These shoes are not weapons, nor are they articles of protection. We are instructed to put on a pair of shoes that makes us ready to proclaim the gospel of peace. We are not prescribed jackboots to save ourselves. Nor are we charged with some soft slipper of gentleness. We are instructed to find shoes that make us ready to proclaim the gospel of peace.
What [Henry’s] oeuvre offers political theology is a reimagining of what constitutes life together—an attention to Life and thereby, spirituality.
“Still game” is not the discourse of “trauma” and PTSD so often ascribed to populations as a form of diagnostic colonization, pace Frantz Fanon in his tremendous work on medicalization in A Dying Colonialism. “Still game” is yet another temporal form akin to the “perpetual.” In this sense, histories of targeted injuring—maiming—are both histories of violence waiting to be written and projections of future violence of our pandemic worlds.
Quijano reimagines the long-lasting and contemporary status of colonialism seen through the lenses of race, modernity/rationality, and economic exploitation, encouraging us to produce theological and political critiques from the ever-enduring nature of coloniality.
I believe the recognition that wisdom and love go hand in hand cannot simply be abstracted as some general and vague love for the world and its persons. It is, in fact, a general and abstract love that often becomes complicit in ways of death.
If there is one common thread which cuts through the essays in this symposium, it is the powerful testimony of the important role that religion plays in shaping the socio-political viewpoints of many conservative religious minorities.