Exploring how religious and secular forces interact in the modern world.
In the following statement, over 55 scholars of the Holocaust, genocide, and mass violence deplore the atrocity crimes against civilians…
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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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The “decolonial turn” in liberation theology is part of a larger global decolonial praxis and also part of the reinvention of liberation theology in a new context.
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Decolonial and decolonizing currents are not monolithic.
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Black radical practice revises, reinterprets, and in some cases refuses the logic of sovereignty.
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If for the continental philosopher there is no possibility of thinking outside Europe, for the colonially appointed philosopher of religion there is no possibility of existence outside a totalizing Christian framework.
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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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A decolonial theory of religion would involve reconsidering the Trans-Atlantic process of imperial designing as the primary site for analyzing modern religion.
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Decolonial thought unmasks the histories of violence that undergird Europe’s self-appointed status as the sole producer and purveyor of knowledge.
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