Exploring how religious and secular forces interact in the modern world.
At its core, Zionism is not the political being sacralized, but the religious being politicized.
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Critical secularist discourse risks reproducing particular modern categories of the religious and the political.
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What the contributors to this symposium show is that it is possible to engage in comparative work that is attentive to history, social and political complexity, and diversity without losing track of the more abstract concepts that are necessary to compare cross-culturally.
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The story Moore tells of these boundary-dwelling thinkers underscores the necessity to resist facile reliance on gender, race, and nation as stable categories by which to understand the fluidity of the modern period and modern identities.
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By bringing Moore’s insights to their work, these contributors open up space for thought that break through the modern boundaries of nation, discipline, and thought.
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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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Rather than disinterested studies of “other people” who might do theology, unlike those of us in the social sciences or humanities, we might imagine those whom we study as fellow travelers with whom we share a world.
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At the end of the first iteration of the program, it can be said without doubt that Madrasa Discourses has helped madrasa graduates in a number of fundamental way
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The arts have an ability to explore the potential of religion to contribute to a progressive, critical, and innovative vision for society, and thus to inspire social transformation.
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The Ahmadiyya practice of sabr is at the core of an “oppositional” intentionality not captured by “resistance” or “conformity.”
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