Exploring how religious and secular forces interact in the modern world.
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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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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