Exploring how religious and secular forces interact in the modern world.
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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Fanon never finds “religion” purely out there: he finds “religion” always in context of colonization and global coloniality; always taking unique forms in varied contexts of catastrophe.
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Tackling the homophobic deployment of religion requires using theological tools that expand interpretations of religious meanings and orients them to the suffering of queer communities.
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Comparativists ought to ask how imperial and racial formations have shaped the settings within which peoples have acted and thought, regarding them not as wholly determinative but as nevertheless integral components of peoples’ ethical lives.
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A decolonial approach to the Qur’an also means de-Christianizing how we understand it as a text and its relationship to Muslims.
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Yes, not every radical philosophy is decolonial. But, as decolonized Ireland demonstrates, not every decolonial philosophy is radical.
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The “decolonial turn” in liberation theology is part of a larger global decolonial praxis and also part of the reinvention of liberation theology in a new context.
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Decolonial comparative theology examines hybrid formations engaged in material struggle against neoliberalism and neocolonialism in religious studies and in the broader spiritual marketplace.
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