Exploring how religious and secular forces interact in the modern world.
Everything is in flux, constantly changing and reforming. The discipline of the self is never complete, just as group formation is a continual work in progress.
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What the ethicists offer us is, in part, the reminder that ethical self-cultivation is the bedrock of a moral society. What Ayubi offers us is the assurance that a democratization of that ethical project is possible and desirable.
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Ayubi’s book is an example of rich feminist-critical and philosophical ethics.
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If the ideal, elite, ethical man is defined in terms of his ability to suppress others, then the redistribution of power, no matter who will now benefit from it, cannot be the solution.
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In reframing the links between gender, kinship, and citizenship, Shaheen Bagh’s protesters are remaking the definition of secularism in India.
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Names are always ambivalent, contingent, and contested, and utopias are always unfinished works-in-progress.
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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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How did medieval mercantile society define and value different bodies? And how did these norms lead to different religious legal rulings?
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Any discussion of patterns and practices of authority within communities in Cameroon must take into account the relations of authority, intended or unintended, between these communities and outside actors, especially with the state, the humanitarian world of nongovernmental organizations, and with members of our research team.
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Growing up in New York City after September 11, 2001, the narratives about Islam that were shared with me my entire life were ones of extremism and terrorism. It became apparent that my perception of Muslims up until this point had all been hearsay.
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