Racial identity as a source of cultural, political, and personal pride predates the North Atlantic slave trade; therefore, racial identity must be part of the calculus when articulating a theological anthropology.
The subtlety and poetry of Nancy’s language can mask the rigor and the urgency of his thinking. I hope to share that rigor and urgency here, particularly as it relates to global capitalism, Christianity, and ontology.
“Still game” is not the discourse of “trauma” and PTSD so often ascribed to populations as a form of diagnostic colonization, pace Frantz Fanon in his tremendous work on medicalization in A Dying Colonialism. “Still game” is yet another temporal form akin to the “perpetual.” In this sense, histories of targeted injuring—maiming—are both histories of violence waiting to be written and projections of future violence of our pandemic worlds.
Chen suggests that Western political theologians should incorporate more resources from local knowledge—such as popular culture, literature, films, and music—in order to notice resistance in daily life.
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.
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
The late public intellectual Stuart Hall, with his concept of the conjuncture, assists political theology in analyzing our current moment and potential interventions.
Transfiguration means to be challenged and governed by a different set of norms, in opposition to this world and the powers that disfigure the image of God in each one of us. Theologically, transfiguration is an eschatological vision that transforms and revolutionises our present.
Christian-affiliated people who want to heed and hear victim-survivors’ voices and seek justice with violence affected groups need to contend with histories of support for racist, colonial, and sexist policies and programs. This blog post is an expression of my effort to do that.
On Tuesday, we perhaps must break the commandment to feed the hungry, heal the sick, welcome the stranger, free the prisoner – to love “the least of these” as if they were God incarnate.
How do we account then for bodily interactions at the southern border ethically and theologically?
My point is that in addition to being annoyingly Eurocentric, the discourse of political theology focuses more on administrators and theorists of the modern State than the victims of State.