Exploring how religious and secular forces interact in the modern world.
Catholics and Protestants understood each other vis-à-vis new movements that sought to transform economic, gendered, and colonial orders.
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Postwar Protestant intellectuals spearheaded a complementary but distinct form of secularization: one in which the church did not retreat from politics but identified itself as the very source of secular democratic principles.
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We do know one thing taught by experience: the dominant paradigms need to be continuously contested with alternative ways of knowing, different types of knowledge, and novel models for society-building.
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When Politics are Sacralized seeks to comparatively reveal racially based nationalist-religious claims, along with the social, cultural, and political articulations of those claims and their significance.
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The fusion between religion and nationalism is not inherent or necessary. It is an instrumentalist relationship that is used to justify and legitimate particular political policies, actions, and imaginaries.
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Van Klinken and this symposium’s contributors open up new spaces for imagining the emancipatory possibilities that come with attending to queer religious life in Kenya and beyond.
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As sovereignty is transposed from God to the sovereign human being, so too the ordering of the universe comes to be in the hands of the sovereign figure of Man.
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Islamic law (fiqh), far from reflecting an obstacle to secularization—at least in the institutional differentiation sense—was historically a catalyst to it.
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What we can infer from this panel is that the political, racial, and religious markers which compose borders are also etched and negotiated on the bodies of the marginalized others as ‘border-crossers.’
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The blend of fashion and tesettur has undermined the monotone divide of Islam and modernity, a divide that delineated how a Muslim female can (and should) live, what public spaces she can enter, and what activities she can take part in.
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