Exploring how religious and secular forces interact in the modern world.
Returning to Sinai after Gaza amounts to a restorative justice praxis.
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The utopia Christian Zionism claims is nothing more than a teleological, fatalistic, and metaphysical vision of history, which blocks any possibility of movement, of liberation, of genuine redemption.
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Ultimately, when you fear violence that is against “the law” yet normalize the violence of “the law,” my safety is not the only casualty. Yours is too.
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To wrestle with this Morehouse-Biden-Palestine moment is to wrestle with the management of a Black internationalist thought project, already presumed fugitive, within a US higher education landscape.
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Nationalism is not an ancient trait of the European Southeast. Rather, it is a classic Western European product.
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The contemporary weaponization of antisemitism is the realization of an ethno-religious state project that purports the only way to imagine Jewish community is as an exclusionary political project predicated on the domination of Palestinians.
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Decolonial love is about the possibility of connection (and relation) when connection seems completely impossible.
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Only when the Balkans are considered as succumbing to neither Northern nor Southern theoretical or praxis-oriented frameworks, can we ensure that all ways of being and living locally are truly listened to.
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Fanon’s critique of religion winds up being a powerful critique of the secular. Contrarily, Fanon seeks refuge in the secular in order to resignify the human but he ends up repurposing religion along the way.
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Pluralism not only denotes a tolerance towards others, but also offers an opportunity to intermingle and exchange and thus mitigate difference.
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In order to effectively counter any potential violence inflicted by religious schools, it is necessary that educator-peacebuilders in these institutions root themselves in the context of the school community and the lived experiences of the students and their families.
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The sources of conspiracies are not religious beliefs but rather are the reservations and vulnerabilities a community already has towards the government, society, or another distrusted entity.
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This module provides an account of how religious nationalisms shape global politics and allows readers to examine the convergences and divergences among various forms of religious nationalism in diverse contexts.
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This module draws on the resources of the Contending Modernities blog to explore the interlocking dynamics of race, gender, sexuality, and coloniality in modernity.
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This introduction to religious studies through a decolonial lens explores the contestation over the colonial Christian heritage of the field, the role of the secular in maintaining hegemonic Christian norms in the academy, and the importance of thinking interdisciplinarily about the future of the field.
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Editors Atalia Omer and Joshua Lupo examine the tenacious, lingering impact of European colonial ideology on religion and politics around the world in Religion, Modernity, and the Global Afterlives of Colonialism. Part of the Contending Modernities series through Notre Dame Press.
Atalia Omer, CM Co-Director and Professor of Religion, Conflict and Peace Studies
Josh Lupo, CM Assistant Director
