Exploring how religious and secular forces interact in the modern world.
Islamic law (fiqh), far from reflecting an obstacle to secularization—at least in the institutional differentiation sense—was historically a catalyst to it.
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Black radical practice revises, reinterprets, and in some cases refuses the logic of sovereignty.
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Decolonial scholarship on the body entails not just adding a new category of analysis; it requires a shift in approach.
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If for the continental philosopher there is no possibility of thinking outside Europe, for the colonially appointed philosopher of religion there is no possibility of existence outside a totalizing Christian framework.
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The blood of Jesus may indeed have ontological properties that cure every disease, but it is the epistemological story about this cure that is more vexing for the Christian than the ontology of disease.
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What might scholarship in comparative religious ethics that addresses decolonialism look like?
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Achieving a more complete understanding of the variety and pervasiveness of harm that war and warriors inflict on persons should radically change how just war thinkers view the prudence and justice of specific acts of war.
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The integrity of religious ethics as a field depends on scholars’ ability to listen to, and take seriously, structural oppression and its relation to definitions of personhood.
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Scholarship monitors the intrusion of theology into the discipline, while allowing colonialist assumptions to go unchecked and unthought.
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The anthropological discourse about religion was from the outset deeply implicated in the discourse of race and in projects of global expansion and socio-political control.
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