Exploring how religious and secular forces interact in the modern world.
The Makhuwa are mobile not because they seek to evade the constraints of tradition, but precisely the opposite, because they are working within them.
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Like my fellow scholars of religion here, I am dissatisfied with reading religion as the mere fodder for manipulation and control. The major challenge remains a deeper understanding of what religion and political theology can enact beyond the authoritarian state’s grip.
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Heo seems to be saying that the more the miraculous, oil-exuding religious is routed away from the public, the more the public starves for real religious feeling.
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Heo shows us how living with a proliferation of images, as we all do in modernity, is also to live with knowledge and affects that breach the boundaries not just between religions, but between the domains of the religious and the secular.
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In the broadest sense, what Heo challenges is the secular assumption that religion itself is anachronistic.
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By thinking outside the US and European context about how secular and religious forces interact in the modern world, Heo’s book reminds us of the theoretical richness that is gained from expanding our accounts of religion and secularism.
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What we can infer from this panel is that the political, racial, and religious markers which compose borders are also etched and negotiated on the bodies of the marginalized others as ‘border-crossers.’
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In the age of the anthropocene—climate change brought about by human actions—religious traditions can offer vital resources for reimagining a sustainable relationship between humans, other animals, and the earth.
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Religion and flourishing at the 2018 inaugural conference for the Ansari Institute for Global Engagement with Religion.
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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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