Exploring how religious and secular forces interact in the modern world.
What is revealed in these conversations is that challenging the structures that marginalize the most vulnerable in our society requires an intersectional analysis.
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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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Inspired by the work of Ebrahim Moosa, this symposium addresses challenging questions about how to confront Islamophobia in west and how to reimagine the study of religion today.
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Reading Kindred Spirits helps me to ask new questions about porosity in friendships between Catholics and Native peoples, and specifically about how porosity positions Catholic friendships in relation to the sovereignty of the U.S. nation-state.
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Among the various correctives that Moore’s book provides is to the widely held idea that doctrine plays a primary role in attracting individuals to religion.
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Ultimately, politicians are not able to initiate peace from the top down. Peace can only come from the bottom up.
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While the notion of solidarity assumes a separation in the struggles, and a tactical alliance and support, the vocabulary of entanglement forces us to reckon with the interdependency of these different struggles.
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In the desire to demonstrate that Jews are on the right side of history, the (white and non-white) Jewish community’s problems with racism are often ignored.
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Solidarity is a practice, an action, whose condition of possibility is the messy materiality of social difference, not its flattening.
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When we open ourselves to complexities we are less likely to force our notion of what liberation is onto others.
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