Exploring how religious and secular forces interact in the modern world.
The interview “Nourishing Hospitality,” conducted by Jolyon Mitchell with author and scholar Mona Siddiqui, is not only a useful introduction…
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The prayer practices at Oceti Sakowin camp offered a holistic and positive relationship between prayer and action, a relationship not often found between prayer and action within Christianity.
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Ritual and sacrament can serve as powerful vehicles for social transformation.
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The Near East Relief transition to a “non-sectarian” missionary organization in the 1920s was largely a pragmatic adjustment that enabled continued provision of spiritual support. To be non-sectarian, therefore, cannot be conflated with being secular.
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What constitutes proselytism (or “evangelism”) is contested and debated within and among faith-based organizations. For some, merely living as a “Christian” can constitute “witness” or “lifestyle evangelism.”
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Designer clothing brands that cater to Muslim consumers in the Middle East have mushroomed, in spite of the fact that some of this clothing is manufactured in Muslim-unfriendly countries.
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Even when driven only by profits, corporate producers of consumer goods inevitably deploy the cultural power of their brands to offer recognition to minority consumers.
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While Muslims as believers might focus on halal in the context of the global market as the realm that enables them to exert theological, cultural, and political agency against Western modernity, the impulses that shape their theological orientations and religious acts seem quite aligned with some aspects of that modernity.
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Does an increase in everyday piety through “brand Islam” simultaneously and necessarily weaken the authority of Islamic religious institutions?
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The blend of fashion and tesettur has undermined the monotone divide of Islam and modernity, a divide that delineated how a Muslim female can (and should) live, what public spaces she can enter, and what activities she can take part in.
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