Exploring how religious and secular forces interact in the modern world.
What does the history of American Jewish anti-Zionism look like if one puts left-wing social movements at the center of that story?
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The ethnocultural empathic turn names a pattern of transformation in which religious actors, institutions, and narratives shift away from the ethnoreligious production of boundaries and toward practices of public responsibility.
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By sustaining affirmation while facing uncertainty, hope sustains social movements that resist authoritarianism with creativity and courage.
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where people’s hopelessness is often also expressed in their hunger and marginalization, hope against despair means survival within, rather than transcendence of, the institutions and power structures shaping their predicaments of insecurity.
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I wonder if it is precisely the cultivated desire to persist (in a certain manner) that forecloses the possibility of rupture, abolition, and dissolution.
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Witnessing, then, is not about closure but interruption. It is an ethical practice oriented toward what remains unresolved in the present.
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Letting differences in content generate a more differentiated account of kinds of hope might bring us closer to Derrida’s desired future of radical democracy and justice.
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The weaponization of religious narratives is a powerful force in shaping perceptions and stimulating political solidarities. But so is a brief humanizing encounter as a bridge to empathy.
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Is there space in the genealogies of religious nationalism for a roadmap away from authoritarian exclusion?
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It is in allowing ourselves to contemplate the mystery of divine being, who gives itself over to us in contemplative prayer, that we are truly alive to our contingency and our belovedness.
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