By spiritualizing place, and thereby transmogrifying place-based identities into racialized ones, Christianity cooperated with the machinations of settler-colonial capitalism in its world-making project. Thus, returning to a consideration of land as one location of God’s action is basic work for any political theology that aspires to move in a decolonial direction.
Just outside Boston on the Independence Day weekend, a stand-off between the Rise of the Moors group and the police was, in so many ways, quintessentially American—offering a dramatic tableau of religious claims about race, about guns, about law, about the state, and, finally, about another classical American concern: the power of the press and the need to control one’s own narrative.
While some white American converts to Pentecostalism in the early 1900s were experiencing a resurgence of Jeffersonian populism of that era, Mexican nationals were living through revolutionary upheaval of their own. And like the older populism of American evangelical lines, the Mexican revolution’s radical populism was also agrarian, influenced by Jacobinism, and hostile to establishment elites.
Meeting Martin Buber, in other words, means meeting the voice behind the words, a man who did not always know how to “recover from institutions.”
The God we meet in Amos and John demands righteousness, solidarity and justice as the foundations of faithful living. Neutrality scuppers justice. When we drift away from God, our fellow human beings and the life-giving environment, prophetic truth-telling tempered with an imagination for a different world becomes a necessity.
We see this wholesale adoption of White Evangelical practices in the Latino/a Evangelicals’ increasing support of the White nationalist philosophy which undergirds the White Evangelical theological position. The 2016 presidential election, Trump’s subsequent term in office, and the 2020 presidential election have made this all much more publicly clear.
Anzaldúa develops a theory of this borderlands consciousness through the experiential and embodied knowledges of Chicanx (and women of color) feminisms; or what she calls a ‘mestiza consciousness’.
Volker Küster provides a response to the book The Hong Kong Protests and Political Theology from an intercultural perspective
Taubes’s thought revolves around two poles, philosophy of history and political theology, with the aim of inverting the Schmittian position and thinking a new form of community by means of an innovative return to Paul of Tarsus and Walter Benjamin.
What if we treated death and suffering as having the last word? How would that change us and the world we live in?
The Sabarimala judgment of the Indian Supreme Court has been widely celebrated in liberal-progressive circles for its inclusionary gesture of upholding the right of women to enter Hindu temples as public places of religious worship. But to make sex political, what we need is the discovery of a new language of sovereignty that defies and exceeds the identitarian logic of inclusion and exclusion