Exploring how religious and secular forces interact in the modern world.
What do human rights mean if a state can drop the equivalent of multiple atomic bombs and still claim that the resulting mass civilian deaths were unintentional?
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Law does not exist in legal sources, but in the interpretation and application of legal sources.
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This essay draws upon van Klinken’s book as a launching pad to think through decolonizing queer studies more broadly.
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What might scholarship in comparative religious ethics that addresses decolonialism look like?
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Achieving a more complete understanding of the variety and pervasiveness of harm that war and warriors inflict on persons should radically change how just war thinkers view the prudence and justice of specific acts of war.
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The integrity of religious ethics as a field depends on scholars’ ability to listen to, and take seriously, structural oppression and its relation to definitions of personhood.
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Atrocious things have been perpetrated in societies that also value dignity.
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Except this time, within this new, muscular, postcolonial hospitality, the erstwhile settler gets to play gracious host.
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Retaining, reconfiguring, and renouncing traditional embodiments of sex, gender, and sexuality. Read the full article »
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ATALIA OMER
The conference “Making Democracy One’s Own: Muslim, Catholic and Secular Perspectives in Dialogue on Democracy, Development, and Peace” (Rome, May 30-June 1, 2016) sought to strengthen and intervene in theorizing the question of religion and democracy.
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