While Carl Schmitt claims that the enemy constitutes “the political,” his various writings largely ignore the historical and discursive evolution of the enemy. Anidjar’s major contribution to modern political theology lies in responding to this lacuna.
Mamdani’s latest book defends the promise of decolonization against the ongoing nationalist violence of modernity. Rafael Vizcaíno sits with the renowned Ugandan intellectual to discuss postcolonial and decolonial scholarship, the reform-revolution debate, anti-racism, and the example of South Africa.
If there is one common thread which cuts through the essays in this symposium, it is the powerful testimony of the important role that religion plays in shaping the socio-political viewpoints of many conservative religious minorities.
The Sunken Place’s genius consists in the fact that it-itself conjures the genealogy of the “statement” it makes.
To read genealogically in this mode is to read anachronistically, to theorize the present through temporally removed contexts while allowing for their difference.
In light of contemporary work in black feminism, a critical consideration of police violence shows us that the ostensibly natural right to self-preservation is, in fact, not afforded to certain racialized (namely, black) subject positions.
If one speaks of Political Theology as a “field” with its own “canon” one must surely be preparing to deconstruct it.
Without a sustained focus on material inequalities and repressive state power, the conversation on Islamophobia too easily slips into a mealy-mouthed appeal to diversity and tolerance.
Since the arrival of the first African slaves at Jamestown in 1619, Eurocentric racist ideals and practices have been embedded in the culture of the United States. The Church must learn from the history of racism in the United States if it is to dismantle systemic racism.
Although recognizing the discrimination faced by Chinese and Japanese Americans in the past, Open Wide Our Hearts could say more on the experience of Asian Americans as “model minorities” within the system of white racism.
Political theology, insofar as it can articulate an analysis of and resistance to rape culture, offers many resources for confronting sexual violence.
If evil is the privation or perversion of a good, the real evil in the old-new Brazilian meaning of “corruption” is the dereliction of the divine goodness in the human neighbor and the nonfeasance neglect of God’s living presence amid the oppressed.