Exploring how religious and secular forces interact in the modern world.
What does it mean for Jesus to be materially and physically supported by land soaked in the blood of enslavement and genocide?
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Black women have been at the forefront of authoring pathways to futurity through their care work, spiritual customs, performance cultures, aesthetic practices, philosophies, and activist movements.
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We need to listen to the land itself in order to theorize better, in order to live better.
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Identities are deeply imbricated and our “journeys” to the discovery and rediscovery of them take effort and sacrifice, but are the only way to renewal.
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Only when the Balkans are considered as succumbing to neither Northern nor Southern theoretical or praxis-oriented frameworks, can we ensure that all ways of being and living locally are truly listened to.
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Fanon’s critique of religion winds up being a powerful critique of the secular. Contrarily, Fanon seeks refuge in the secular in order to resignify the human but he ends up repurposing religion along the way.
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Fanon never finds “religion” purely out there: he finds “religion” always in context of colonization and global coloniality; always taking unique forms in varied contexts of catastrophe.
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There is a need to broaden approaches to the religion-development nexus and to develop a new conceptual perspective that moves beyond prioritizing the agenda of secular global development institutions and instead critically examines their rhetoric and practices.
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Lynch shows that the postsecular discovery of religion does not constitute a departure from the symbiosis of Christianity and secular modernity, but rather represents its perpetuation through other idioms and technologies.
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Buddhist studies, on the whole, has not acknowledged, let alone addressed, issues of colonization, white supremacy, and the erasure of Asian people and cultures within the field.
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