Exploring how religious and secular forces interact in the modern world.
Imperialism and structural inequalities are highly relevant to the post-Cold War framing of Islam on a global scale, but neither race or “phobia” captures the full complexity of the power dynamics at play.
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The goal of Madrasa Discourses is to transform the intellectual culture within madrasa scholarship by bringing it into conversation with contemporary intellectual currents. [Re-posted from The Maydan]
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Do particular national experiences and historical locations constrain or broaden one’s ethical commitments?
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How can Poland, one of the most ethnically, denominationally, and religiously homogenous nation-states in the world, counter the empirical absence of ethnic, racial, and religious plurality to meet the modern political goals of pluralism and multi-culturalism?
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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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