Exploring how religious and secular forces interact in the modern world.
What Obadare prompts us to ask is: What happens to a liberal democracy when the locus of power moves from the institutions of the state to the thrones of Pentecostal powers?
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When we dehumanize Indigenous peoples at the level of epistemology, the endogenous study of Indigenous knowledge is rendered illegible. Even impossible.
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Occlusions of colonial knowledge do not merely render accounts of modern subjectivity incomplete; they render them fantasies.
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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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Muslim scholars should show courage to shoulder the accountability of the history they inherit and be ready to reinterpret parts of their tradition which are inconsistent with their modern experiences.
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The task of answering the questions facing Islamic theology today cannot be met by those who have no attachment to their Islamic roots. It also cannot be accomplished by an individual alone.
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What we can infer from this panel is that the political, racial, and religious markers which compose borders are also etched and negotiated on the bodies of the marginalized others as ‘border-crossers.’
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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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Religion and flourishing at the 2018 inaugural conference for the Ansari Institute for Global Engagement with Religion.
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The Shabbat massacre is not only a hate crime. It is also the latest expression of racialized Christian construction of boundaries.
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