Exploring how religious and secular forces interact in the modern world.
Is it possible to decolonize secularity and extract it from its nest in racialized modern and colonial formations?
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By shifting our perspective, we can uncover pathways for more equitable, locally driven peace initiatives that challenge, rather than reinforce, colonial frameworks.
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How does one get from religion-based peacebuilding practices that maintain existent orders of domination to peacebuilding practices that challenge and potentially transcend orders of domination?
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Without critical analysis of the gendered, racialized, and sexualized asymmetry of power . . . interreligious peacebuilding serves only a heteropatriarchal neocolonialism.
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Decolonizing Religion and Peacebuilding asks the peacebuilding industry to look inward about the assumptions it makes about religion and its broader location within the ideological contours that shape modernity.
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Santa Rosalia’s welcoming of the Sri Lankan Tamil Hindu refugees . . . tells us that the gods, who have their own intentions in their relationships with humans, may be practitioners of decolonial love too.
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Why do we always need more voices, traces, and archives? What does such inclusion, connection, and assimilation promise?
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Refusal remains a potent idea across disciplinary silos, and the refusals in Judge’s book offer provocations that scholars will be contending with for some time.
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The caution against fixation radicalizes the possibility of learning, because neither method nor object can be guaranteed by the recuperation of what is lost.
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The material problems of Indian Punjab will not be solved by a Khalsa Raj. Political autonomy will do nothing by itself to shift Punjab’s economy out of a destructive and unsustainable trap of growing wheat and rice for India’s food security.
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