The contributors to the edited volume Anti-Blackness and Christian Ethics have crafted brief reflections on the 2020 uprisings
Mothers like Hagar who bear the weight of racism in the wilderness (Genesis 21:14) are always on the verge of losing their children—inferiorized by racist prejudice. These mothers’ voices are crying out, “Do not let me look on the death of the child” (Genesis 21:16).
The journal Political Theology announces calls for papers for three special issues on (1) Incarceration, (2) Black Thought, and (3) Settler Colonialism
While not often recognized as political theology proper, environmental justice movements have for decades been sites of normative creativity. Sometimes overlooked as conventional rights-based complaints against locally unwanted land uses, these movements have in fact depicted ecologies of white supremacy while deploying rights, sacralizing land, and reimagining the human in ways that would utterly reconstruct the basis of politics.
The Political Theology Network is hosting a virtual discussion group on the themes of riot, strike, and uprising.
The PTN announces call for proposals and nominations for the Summer 2020 Virtual Workshop Series
The descendants of Abraham, Isaac, and Jacob cried out for deliverance, and Yahweh heard them (Exodus 2:23). Notice carefully: Yahweh did not offer to comfort the Hebrews. Yahweh did not tell them to endure their situation because things would all work out in the end, or because after death they would be “in a better place.” Instead, Yahweh acted on covenant promises made with their ancestors by entering history.
We appear isolated. Yet, over the years that we have brought our farm into our family, I have come to see ourselves as part of a worldwide imagined community of small farmers.
Announcing a new book series “Transforming Political Theologies” published by Routledge.
When did the discourse on climate change begin? How was it related to colonialism? And in what way did it serve political objectives in Israel/Palestine throughout the 20th century?
This is what it means to be speaking in tongues: not what the empires and the sub-empires of today want to hear—the sound of one voice, one language—but the vulnerable dissenting in their own—the sound of many, the sound of chaos, the sound like the “rush of a violent wind” (verse 2).