Exploring how religious and secular forces interact in the modern world.
Springs’s account of restorative justice might be strengthened by reframing it not only as a set of practices and a theory of justice but as a moral tradition.
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Justice as the human work of seeking justice in the world coincides with God’s work of revealing the divine justice in creation.
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I think it is a given that the multiplicity of human languages, traditions, practices, etc. diversify and enrich our ways of being in the world; this multiplicity is a good thing.
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Refusal remains a potent idea across disciplinary silos, and the refusals in Judge’s book offer provocations that scholars will be contending with for some time.
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The insistence that queerness and transness are everywhere is an insistence that the Divine is everywhere.
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Ellis cast a desperately needed light on a principled way forward in a post-Holocaust age with Israel as its center.
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Rather than sovereignty and domination, Manekin and Rosen argued that Jewish teachings require followers to side with the marginalized and oppressed.
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The Black radical tradition is unified not by empirical facts about people or histories but by a shared commitment to struggle against the paradigm of domination (slavery and its afterlives).
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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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A close analysis of ʿerfān and hāl, I believe, is very helpful in unsettling some of the dominant binaries through which religion is often understood in Iran.
Say What Your Longing Heart Desires">Read More →