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.
When Dalits write, they contest these misrepresentations and objectifications, and provide a sub-version of the texts. When Dalits write, they experience liberation. A decolonial reading of this given text calls us to offer our support and solidarity with #Blacklivesmatter and #Dalitlivesmatter, recognising an agency of liberation in our Dalit and Black bodies, lives, and texts.
Political Theology Network announces call for proposals on contemporary critical theory for political theology (Due by August 15, 2020)
We welcome four new members to the journal editorial team.
A search for origins is also always a search for meaning. In a time of political crisis such as ours, when origin narratives are especially tempting, fresh reminders of their limitations and violent potential are welcome.
Thoreau is a figure who all at once embodies, hyperbolizes, and in that hyperbolization lays excruciatingly bare the contradictions of what Michael Warner calls “liberal culture,” and that for our part we might name secular capitalist modernity.
These restrictions must take into careful consideration the historicity of each religious tradition, the social influence of religious beliefs among its citizens, but also theological and exegetical specificities that influence the tradition’s adaptability to the current emergency. Without such thoughtful considerations and a close collaboration with trusted religious authorities, religious communities could be alienated, which can be disruptive in times that require rather unity of thought and action.