Exploring how religious and secular forces interact in the modern world.
In reframing the links between gender, kinship, and citizenship, Shaheen Bagh’s protesters are remaking the definition of secularism in India.
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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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Like my fellow scholars of religion here, I am dissatisfied with reading religion as the mere fodder for manipulation and control. The major challenge remains a deeper understanding of what religion and political theology can enact beyond the authoritarian state’s grip.
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Heo seems to be saying that the more the miraculous, oil-exuding religious is routed away from the public, the more the public starves for real religious feeling.
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Heo shows us how living with a proliferation of images, as we all do in modernity, is also to live with knowledge and affects that breach the boundaries not just between religions, but between the domains of the religious and the secular.
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In the broadest sense, what Heo challenges is the secular assumption that religion itself is anachronistic.
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By thinking outside the US and European context about how secular and religious forces interact in the modern world, Heo’s book reminds us of the theoretical richness that is gained from expanding our accounts of religion and secularism.
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Suggesting that Jews are disloyal to the modern state of Israel is a form of antisemitism, thinly veiled in terms of caring about Jews.
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How can Poland, one of the most ethnically, denominationally, and religiously homogenous nation-states in the world, counter the empirical absence of ethnic, racial, and religious plurality to meet the modern political goals of pluralism and multi-culturalism?
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It is precisely this absence of a unified national project that allows for a triumphant recuperation of national symbols by ethnic minorities.
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