Exploring how religious and secular forces interact in the modern world.
The Ahmadiyya practice of sabr is at the core of an “oppositional” intentionality not captured by “resistance” or “conformity.”
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Islamophobia is sustained, not through personal prejudice, but through a systemic refusal to see Quebec’s own Whiteness as integral to its national identity.
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Our research in East London shows how citizens in some of the poorest neighborhoods of England harnessed their religious convictions to work together to discern and promote a truly common good.
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We too need to come out from behind the curtain and frame the “so-what” of our story not just in terms of scholarly debates, but with careful attention to what our story can illuminate about the human condition.
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The “religious” figure and body in this book is not a “faith-based” “non-state actor” seeking to share gospel stories or convert others, but rather a state actor focused on further developing its legal power and political authority.
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This book presents the heretofore understudied history of Catholic international diplomacy in the early- to mid-twentieth century.
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While the Uyghur crisis doesn’t revolve solely around Islamic identity and practice, the category “religion” provides an organizing framework that the People’s Republic of China utilizes to justify its continued oppression of the community.
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The theater of Macron’s crusade is his own backyard, the banlieues—from where the uncivilized darkness will lift when floodlit by the vaunted French version of secularism, laïcité.
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Now anti-racist views, including academic ones, are also being charged with instigating hate and polarization.
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The main aim of the establishment becomes clear: to foreclose the emergence of other interpretations of the tragic murder. To use all means possible to prevent the meeting of the two angers (white anger and the anger of racialized populations) and the possibility of their convergence. These must be separated and partitioned.
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