Exploring how religious and secular forces interact in the modern world.
The transition from an authority based broadly on reason to one based on revelation is one of the most consequential developments in postcolonial Nigerian history.
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What Obadare prompts us to ask is: What happens to a liberal democracy when the locus of power moves from the institutions of the state to the thrones of Pentecostal powers?
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Palestinian Christians are under attack, but they are targeted not because of their Christianity, but rather because of their Palestinian identity.
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Historians’ work has to engage with the present because their work, in fact, never reaches the past. It is written for living and breathing people today and in the future.
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There are broad zones of ambiguity and aporia in every culture. And it is in those zones that one can find promise and potential.
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When the western imaginary happened to be puritanical, Muslims were cast as lascivious and dissolute, when the western imaginary loosened up a bit, Muslims became sexually suppressed.
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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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