Exploring how religious and secular forces interact in the modern world.
Taking affective investments seriously can be transformative for understanding the staying power of trends and tendencies in biblical reception.
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Decolonizing Religion and Peacebuilding asks the peacebuilding industry to look inward about the assumptions it makes about religion and its broader location within the ideological contours that shape modernity.
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The caution against fixation radicalizes the possibility of learning, because neither method nor object can be guaranteed by the recuperation of what is lost.
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What does it imply to rethink the Nigerian society within the rubric of a postsecularity that takes God and the perfectibility of Pentecostalism seriously?
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The concepts that ground contemporary scholarly conversations about the cultural roots of the climate crisis are saturated with theological questions.
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The desert’s sacred energies are an unruly affront to enforcement agents who seek possession or mastery.
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Only when the Balkans are considered as succumbing to neither Northern nor Southern theoretical or praxis-oriented frameworks, can we ensure that all ways of being and living locally are truly listened to.
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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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When we recite, in time we come to embody the language of the recitation. We hear our own voice and at times that of others.
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Haeri illustrates that in Iran, religion is constituted by poetry and that in the public imagination, poetry plays an authoritative role in defining, destabilizing, and pushing the boundaries of religion.
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