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.
Rendering to God what was God’s meant offering our lives as living sacrifices of worship to God, as one would offer coins as tax and tribute to one’s sovereign. The human was theologically monetized—or coined—in the name of dedication to God.
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.
Political Theology Network announces call for proposals on contemporary critical theory for political theology (Due by August 15, 2020)
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.
I am interested in exploring and critiquing the discursive implications of designating this area as wilderness, given the history of this idea and its role in dispossessing Indigenous communities.
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.
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.
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?
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.
Differentiating journalists as enemies is always alarming, but especially so during a public health crisis.
In the face of COVID-19, we do not have the capacity to breathe, much less decide.