Exploring how religious and secular forces interact in the modern world.
Patel’s hope is to offer resources for building a “Muslim modernity” from the sources that have sustained the tradition.
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Lloyd and Sostaita show us how we might move beyond the sacred/profane binary that both its defenders and critics are parasitic upon.
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Rather than sovereignty and domination, Manekin and Rosen argued that Jewish teachings require followers to side with the marginalized and oppressed.
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Decolonial love is about the possibility of connection (and relation) when connection seems completely impossible.
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It is perhaps an overstatement to claim that Bannon himself is a full-fledged Traditionalist. . . yet there is clear evidence that he finds aspects of the movement appealing and is even willing to implement them within the halls of power.
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This series addresses complex ways in which people become attached to particular understandings of the nation and the role of religion in either supporting or hindering that attachment.
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What this symposium encourage us to reflect on is how authority is maintained, challenged, and revoked in the modern world, and especially in postcolonial settings.
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Raheb’s book puts forward a deep historical engagement that locates the plight of Middle Eastern Christians in a longer arc of colonial history and the history of empires.
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Dignity, for Lloyd, is a praxis rather than an essential aspect of identity; it is not fixed, it is found through struggle rather than preceding it or following it.
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What is revealed in these conversations is that challenging the structures that marginalize the most vulnerable in our society requires an intersectional analysis.
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