Exploring how religious and secular forces interact in the modern world.
Islamophobia is sustained, not through personal prejudice, but through a systemic refusal to see Quebec’s own Whiteness as integral to its national identity.
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Now anti-racist views, including academic ones, are also being charged with instigating hate and polarization.
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The main aim of the establishment becomes clear: to foreclose the emergence of other interpretations of the tragic murder. To use all means possible to prevent the meeting of the two angers (white anger and the anger of racialized populations) and the possibility of their convergence. These must be separated and partitioned.
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The question was never about free speech per se; it was about what we, as Europeans, considered to be sacred in the public sphere, and how we, as Europeans, continually redraw the lines of inclusion and exclusion in our political, social, and cultural spaces.
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The anthropological discourse about religion was from the outset deeply implicated in the discourse of race and in projects of global expansion and socio-political control.
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In the study of religion and peacebuilding, it is crucial to pay attention to subaltern religious consciousness and grassroots efforts in promoting peace.
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Islamophobia is intertwined with state-sponsored violence and securitization, narratives of nationalism, and the flows of the global market and commodification.
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Profound expressions of interfaith solidarity must disrupt the deep legacy of “faith” as an instrument of empire.
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Imperialism and structural inequalities are highly relevant to the post-Cold War framing of Islam on a global scale, but neither race or “phobia” captures the full complexity of the power dynamics at play.
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On the last day of the program, Haya convinced Meilin to try on one of her outfits and then wear it to class.
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