Exploring how religious and secular forces interact in the modern world.
Ayubi’s book is an example of rich feminist-critical and philosophical ethics.
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If the ideal, elite, ethical man is defined in terms of his ability to suppress others, then the redistribution of power, no matter who will now benefit from it, cannot be the solution.
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When we open ourselves to complexities we are less likely to force our notion of what liberation is onto others.
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Can there be a prophetic voice today without diaspora?
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Are American Jews willing to forfeit some of that privilege, whatever that might mean, as a gesture to those whose who cannot “pass” into the space of whiteness?
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The problem is not my sense of self or belonging, but the way that my very existence unsettles the carefully circumscribed categories that for so many people pass for reality.
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The interrogation of normative representation and the creation of multi-racial and multi-gendered spaces are inadvertently rendered invisible and inaudible within the anti-analogizing stance.
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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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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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By looking at mobility beyond Eurocentric accounts of modernity, Faith in Flux aims to disrupt the top-down projects of self-conscious modernizers who favor the singular and stable over the multiple and mobile.
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