Exploring how religious and secular forces interact in the modern world.
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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Growing up in New York City after September 11, 2001, the narratives about Islam that were shared with me my entire life were ones of extremism and terrorism. It became apparent that my perception of Muslims up until this point had all been hearsay.
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Christian Smith helps us see that people who are religious can more confidently lay our claim to a public sphere which is no longer a neutral, secular space.
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What constitutes proselytism (or “evangelism”) is contested and debated within and among faith-based organizations. For some, merely living as a “Christian” can constitute “witness” or “lifestyle evangelism.”
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