Exploring how religious and secular forces interact in the modern world.
Judge suggests that the past never contains the certainties we like to project onto it, and thus that the present is unlikely to contain them either.
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Values that are seen as having a “positive” valence, such as state-building, democracy, development, and secularism are often weapons of colonial occupation.
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Kanjwal’s book seeks to imagine a social world outside the varied bonds and discourses of states.
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Understanding politics of life as a colonial governmentality directs attention to the desires, interests, and motivations that the Bakshi regime sought to produce in Kashmiri subjects.
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The reduction of Kashmiris into simplistic tropes reinforces a colonizer-colonized dynamic, one which has enabled the Indian state to justify its control over the region.
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What happens when the postcolonial state itself becomes an agent of colonization and not merely one of its victims?
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We cannot allow [our] differences to transmutate into subjugation, violence, terror—lest we become monsters ourselves.
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Muslims in the West, like others, can maintain and hold on to their theological claims, while beautifying their social presence with and among others.
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What is disclosed when we seek to understand the fine line of difference within us all?
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The unknowability and oscillation of the soul imbue individuals with a radical otherness or alterity.
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