Exploring how religious and secular forces interact in the modern world.
The urgent task is not to read Iran better, but to stop believing that reading a memoir amounts to intellectual mastery.
Persepolis and the Country that is Not">Read More →
By sustaining affirmation while facing uncertainty, hope sustains social movements that resist authoritarianism with creativity and courage.
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Katongole listens not only to the stories people tell, but listens for the patterns enfolded within them, and the larger tapestry those patterns make up.
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If revelation is arguably the humbler of reason, when might we reasonably expect reason to be capable of humbling revelation? When might a rock humble the rain?
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Why do we need idolatry to recognize our false claims to possess the absolute, when fallibilism will do? Is it just to offer religious people a piece of the secular pie?
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Critical secularist discourse risks reproducing particular modern categories of the religious and the political.
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Fanon’s critique of religion winds up being a powerful critique of the secular. Contrarily, Fanon seeks refuge in the secular in order to resignify the human but he ends up repurposing religion along the way.
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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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A close analysis of ʿerfān and hāl, I believe, is very helpful in unsettling some of the dominant binaries through which religion is often understood in Iran.
Say What Your Longing Heart Desires">Read More →
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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