Before the COVID pandemic, low-wage workers were already living in precarious circumstances because these jobs often lack benefits necessary to provide for health care and additional income necessary to build things like emergency savings and retirement funds.
I have argued that economic theology should lead to political praxis and change. Economic theology has to open a space for emancipatory politics that resists the capitalist future.
A second expression of relationality is covenant. It is a bond between distinct parties where each gives for the flourishing of the other. Unlike contract, which protects interests, covenant protects relationship.
Indigenizing philosophy through the land then is more than a culturally distinct way of philosophizing… it is a process of decolonization in the form of a revitalization of the relational modes of Indigenous life grounded in land as the relational ground of kinship and human beings as grounded in and inextricably entwined with this relational kinship ground.
Native peoples in the Americas understand the universe as alive and sentient. All phenomena in it are understood to be a distinct expression of life force, or spirit. Since all persons – human and other-than-human – such as plants, animals, rivers, winds, and mountains are expressions of spirit, they are understood to be interconnected and contingent.
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.
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?