The very characteristics that disabled people value about their embodiment are targeted as bodily states that will be ‘fixed’ in the resurrection. If the Kingdom of God is a place that eradicates disability, however, it may also eradicate our hard-won disability pride.
PTN is now accepting applications from PhD students for participating in a virtual Dissertation Workshop in January 2021
Socially, economically, and politically the time of COVID-19 in the Pacific has been a mixed one. In one way it has been apocalyptic (literally an “uncovering” or “unmasking”); truths about the region’s true political economy can no longer be denied. On the other hand, the COVID-19 era has provided opportunities for governments to “mask” and cover up inconvenient truths of the region.
These systems of oppression, much like the golden calf, do not represent the God of love and righteousness. Instead, the fashioning of what can be tamed points to our depraved greed, moral bankruptcy, and the diabolical strategies we employ for survival.
By the first decade of the nineteenth century, a new idea had entered the Western world. Psychiatrists, naturalists, politicians, and theologians throughout Europe and North America came to believe that there existed a form of insanity that caused its victims to express false religious opinions, to hold clearly unreasonable religious beliefs, or to dwell too deeply on religious issues.
The journal Political Theology announces call for proposals for its Special Issue on Affect, Temporality, and Political theology
Given the history of othering and control of women’s bodies, it may surprise you to learn that the mikveh has become a central site of Jewish feminist, and more recently, queer and trans activism. Across the United States, Canada, and Israel, participants in a grassroots Modern Mikveh Movement have been collectively reclaiming what many have considered to be among the most irredeemable misogynistic forms of bodily disciplining.
Stiegler argues that capitalism has now reached its limits and that the future of the planet in what he calls ‘control societies’ echoing Deleuze is open to question.
However our times will be remembered—as the triumph of fascism or its nadir, as the end of capitalism or its beginning, as the death of the planet or its rebirth—this young century has been an era of contagion.
It is incumbent upon scholars to critically engage in the comfort women issue, particularly through the lens of political theology, in order to prevent future violence, sexual and otherwise, against various minorities throughout the world.