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
This essay will uplift Césaire’s anticolonial consciousness, in hopes that new directions in political theology might emerge/surface
Milinda Banerjee, Karma Ben Johanan, Méadhbh McIvor, and Wonchul Shin take on new roles at the journal Political Theology
Indian citizens stepping up to save as many lives as they could embody what the Kingdom of God is about: collective self-care, mutual aid, without a king, while also holding earthly kings accountable for not attending to the needs of their public whether or not there is a crisis.
Political practices have more in common with literary techniques than one might assume. In reflecting on how we build worlds to inhabit, political theology can draw on sources and themes from speculative fiction to help us imagine ourselves beyond the structures we inhabit.
A derogatory term, “freedom cunt” uttered against a female is offensive, but it is also instructive.
Lyotard’s thought as it appears in Le Différend describes a linguistic state that evades speech, and the ways in which justice could be done to it, or not. Bearing witness to unpronounceable utterances brings about the idea of faith.
Using Puar’s line of analysis, we can trace how debilitating trauma can become a tool of the nation-state that creates racialized “mad people”: unruly, distressed, unbecoming, disposable in the eyes of the nation-state, yet necessary in their precarity and correct-ability.