Exploring how religious and secular forces interact in the modern world.
Of course, not all religious conservatives feel attracted to the populist message. Which do? Religious nationalists.
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Scholars and practitioners of feminist, gender, and critical race theory have long questioned the self-righteousness, rigid categorizations, and violence of dominant modern discourse.
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Modernity is not simply a political and economic project, but more deeply a cultural one, in some ways a sacred or quasi-religious project.
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“Religion” calls for rethinking the familiar models used to think of religion and public life: control, capitulation, co-optation, or rejection.
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Christian Smith helps us see that people who are religious can more confidently lay our claim to a public sphere which is no longer a neutral, secular space.
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When we study medicine, biology, even the arts, we understand that every human being is much more like us than not. But with religion, difference dominates.
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Subaltern voices are not just about “diversity,” but about approximating a more honest, rich and enlarged sense of truth and the world.
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First I saw a large portrait of a Native American wearing a traditional headdress, with the word “Judah” written across it. Here, brown-washing and self-orientalism perform political work, masking settler colonialism with the language and images of nativism.
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Without careful nurturing and dedicated attention to the past as well as the present, tradition becomes an instrument of power, and a source of learned ignorance.
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The Jewish-Muslim case is one of many that invite us to unveil what has been hidden, contest what has been naturalized, and move beyond modern/colonial liberal narratives.
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