Pub Date : 2023-07-17DOI: 10.1080/1462317x.2023.2234209
Shenila S. Khoja-Moolji
{"title":"The Public Lives of Sovereignty","authors":"Shenila S. Khoja-Moolji","doi":"10.1080/1462317x.2023.2234209","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2234209","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44735783","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-16DOI: 10.1080/1462317x.2023.2234212
Christopher Tounsel
{"title":"Religion and National Integration in Sudan and India","authors":"Christopher Tounsel","doi":"10.1080/1462317x.2023.2234212","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2234212","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48015345","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-10DOI: 10.1080/1462317x.2023.2234208
W. Jacob
{"title":"On Milinda Banerjee’s The Mortal God: Imagining the Sovereign in Colonial India","authors":"W. Jacob","doi":"10.1080/1462317x.2023.2234208","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2234208","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45732394","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-10DOI: 10.1080/1462317x.2023.2234206
Amal Sachedina
Shenila Khoja-Moolji ’ s Sovereign Attachments: Masculinity, Muslimness and A ff ective Politics in Pakistan resonated deeply with me, stirring up memories of impassioned arguments with family members about Islam ’ s place in Pakistan. The role of religion in politics and in the public sphere is a rather common topic amongst Pakistanis, both within the country and as part of the diaspora. My most recent di ff erence of opinion was with an uncle, who furiously condemned the fact that shar ī ʿ a governed the domain of personal status law in Pakistan. To demonstrate the decadence and moral corruption of those who interpreted and practiced shar ī ʿ a , my uncle recounted a story:
{"title":"The “Ideal” Islamic Polity: History-Making and the Modern Nation-State in Khoja-Moolji’s Sovereign Attachments","authors":"Amal Sachedina","doi":"10.1080/1462317x.2023.2234206","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2234206","url":null,"abstract":"Shenila Khoja-Moolji ’ s Sovereign Attachments: Masculinity, Muslimness and A ff ective Politics in Pakistan resonated deeply with me, stirring up memories of impassioned arguments with family members about Islam ’ s place in Pakistan. The role of religion in politics and in the public sphere is a rather common topic amongst Pakistanis, both within the country and as part of the diaspora. My most recent di ff erence of opinion was with an uncle, who furiously condemned the fact that shar ī ʿ a governed the domain of personal status law in Pakistan. To demonstrate the decadence and moral corruption of those who interpreted and practiced shar ī ʿ a , my uncle recounted a story:","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47640122","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-04DOI: 10.1080/1462317X.2022.2083627
J. Brown
ABSTRACT This essay resists the tendency to separate Lockean reason from revelation, and his political concerns from his Christian theology. Rather than a repudiation, in significant ways, Locke’s Paraphrase and Notes on the Epistles of St. Paul is the application of his methodological or hermeneutic approach to reading scripture laid out in the Essay Concerning Human Understanding. While the fundamental articles of Christianity were “plain” and “clear” in the gospels, requiring minimal interpretation, far more labor was required to render Paul’s sense “plain” and “clear.” Rather than a simplistic notion of doctrinal minimalism, Locke’s Christianity amplified order, duty, and obedience. It is his commitment to the interdependence of faith and reason which grounds Locke’s conviction that expressions of faith contrary to reason and destructive of civil order exceeded the bounds of legitimate religious expression.
{"title":"John Locke on Reading the Bible: Rational Obscurity and the Lockean “Rule”","authors":"J. Brown","doi":"10.1080/1462317X.2022.2083627","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2083627","url":null,"abstract":"ABSTRACT This essay resists the tendency to separate Lockean reason from revelation, and his political concerns from his Christian theology. Rather than a repudiation, in significant ways, Locke’s Paraphrase and Notes on the Epistles of St. Paul is the application of his methodological or hermeneutic approach to reading scripture laid out in the Essay Concerning Human Understanding. While the fundamental articles of Christianity were “plain” and “clear” in the gospels, requiring minimal interpretation, far more labor was required to render Paul’s sense “plain” and “clear.” Rather than a simplistic notion of doctrinal minimalism, Locke’s Christianity amplified order, duty, and obedience. It is his commitment to the interdependence of faith and reason which grounds Locke’s conviction that expressions of faith contrary to reason and destructive of civil order exceeded the bounds of legitimate religious expression.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"447 - 464"},"PeriodicalIF":0.3,"publicationDate":"2023-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47310180","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-26DOI: 10.1080/1462317X.2023.2214981
Dana Hollander
Vincent Lloyd is a visionary in the intersecting areas of philosophy/Theory and religious/ Jewish and political thought. His invitation, which, with characteristic lightning speed, he put to me just after the advance announcement had gone out that my book, Ethics Out of Law: Hermann Cohen and the “Neighbor,” would be published, to contribute to a forum that would put it in conversation with two other titles—Levinas’s Politics. Justice, Mercy, Universality, by Annabel Herzog, and Martin Buber’s Theopolitics, by Samuel Hayim Brody—is perfectly representative of this. Looking at our three publications alongside each other is indeed an excellent occasion for accounting for some key contemporary paths of inquiry in (Euro-)Jewish philosophy and Theory. The obvious tie is that all three of our books inquire into “politics” in and through the thought of the authors we are studying: Hermann Cohen, Martin Buber, and Emmanuel Levinas. (A fourth name to be mentioned is that of Franz Rosenzweig, who, while not a direct focus of our three books, is often essential to refer to when discussing Cohen, Buber, and Levinas within the trajectories of twentieth-century Jewish thought.) Although, as indicated by my book’s title, my project was to discover how “ethics” is thought by Cohen to emerge out of “law,” the mode of inquiry into “law” that Cohen participates in is indeed at the same time a project of social and political thought. For all three of our authors, there has been, historically, limited attention to whether they contributed to questions concerning politics, or to how political concepts figured into their thinking. The names Levinas and Cohen, as well as Rosenzweig, often signified an argument for or about “ethics.” Whenever such claims have been cognizant of Jewish traditions or Jewish existence, they have also been in explicit or implicit continuity with certain modern understandings, dating from the late eighteenth century, of Judaism as an “ethical” religion or tradition, and of an “ethics of Judaism.” In a related constellation, the names Cohen, Buber, Rosenzweig, and sometimes also Levinas, were often arranged around the Buberian notion of “dialogue,” the idea of an elemental relation between an “I” and a “You.” That relation would be understood as a model of ethical comportment toward the other, an authentic experience of, or foundational precondition for sociality. If these thinkers, along with others who have been canonical for modern Jewish thought, were especially embraced for their evocations of ethics, this went along with a historic downplaying of the categories of politics and law in Jewish self-understandings since the beginnings of Emancipation. Famously, the conditions of acceptance of Jews as
{"title":"Foregrounding the Political in the Thought of Cohen, Buber, and Levinas","authors":"Dana Hollander","doi":"10.1080/1462317X.2023.2214981","DOIUrl":"https://doi.org/10.1080/1462317X.2023.2214981","url":null,"abstract":"Vincent Lloyd is a visionary in the intersecting areas of philosophy/Theory and religious/ Jewish and political thought. His invitation, which, with characteristic lightning speed, he put to me just after the advance announcement had gone out that my book, Ethics Out of Law: Hermann Cohen and the “Neighbor,” would be published, to contribute to a forum that would put it in conversation with two other titles—Levinas’s Politics. Justice, Mercy, Universality, by Annabel Herzog, and Martin Buber’s Theopolitics, by Samuel Hayim Brody—is perfectly representative of this. Looking at our three publications alongside each other is indeed an excellent occasion for accounting for some key contemporary paths of inquiry in (Euro-)Jewish philosophy and Theory. The obvious tie is that all three of our books inquire into “politics” in and through the thought of the authors we are studying: Hermann Cohen, Martin Buber, and Emmanuel Levinas. (A fourth name to be mentioned is that of Franz Rosenzweig, who, while not a direct focus of our three books, is often essential to refer to when discussing Cohen, Buber, and Levinas within the trajectories of twentieth-century Jewish thought.) Although, as indicated by my book’s title, my project was to discover how “ethics” is thought by Cohen to emerge out of “law,” the mode of inquiry into “law” that Cohen participates in is indeed at the same time a project of social and political thought. For all three of our authors, there has been, historically, limited attention to whether they contributed to questions concerning politics, or to how political concepts figured into their thinking. The names Levinas and Cohen, as well as Rosenzweig, often signified an argument for or about “ethics.” Whenever such claims have been cognizant of Jewish traditions or Jewish existence, they have also been in explicit or implicit continuity with certain modern understandings, dating from the late eighteenth century, of Judaism as an “ethical” religion or tradition, and of an “ethics of Judaism.” In a related constellation, the names Cohen, Buber, Rosenzweig, and sometimes also Levinas, were often arranged around the Buberian notion of “dialogue,” the idea of an elemental relation between an “I” and a “You.” That relation would be understood as a model of ethical comportment toward the other, an authentic experience of, or foundational precondition for sociality. If these thinkers, along with others who have been canonical for modern Jewish thought, were especially embraced for their evocations of ethics, this went along with a historic downplaying of the categories of politics and law in Jewish self-understandings since the beginnings of Emancipation. Famously, the conditions of acceptance of Jews as","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"24 1","pages":"517 - 524"},"PeriodicalIF":0.3,"publicationDate":"2023-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42450320","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1080/1462317x.2023.2219580
Zahiye Kundos
{"title":"Beginnings, Belongings and Political Anxieties","authors":"Zahiye Kundos","doi":"10.1080/1462317x.2023.2219580","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2219580","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44241225","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-30DOI: 10.1080/1462317x.2023.2212473
Natalie Avalos
ABSTRACTSettler colonialism has been described as a structure, not an event, meaning it is sustained over time through discursive and material means. As settlers began to monopolize lands, new ecologies were built from Indigenous ones, transforming the landscape but also human relations with lands. I expand on Kyle Whyte’s concept of settler ecologies to understand these ecologies as drawing from a metaphysic, a Christian cosmo-logic of divine hierarchy that positions some humans as having ontological superiority over the natural world and other humans. I draw from decolonial, Indigenous, and settler colonial theory to explore how settler ecologies reterritorialize the land through racial-religious formations, what Aboriginal scholar, Aileen Moreton-Robinson calls the white possessive, and become naturalized in a modern context through secular, biopolitical discourses of development. I argue that these settler ecologies are “unsettled” through the sacred directive of stewardship movements that emerge from the unifying, intersubjective relations of ceremonial life.KEYWORDS: Settler colonialismsettler ecologyIndigenous religious traditionsnative sovereigntydecolonizationIndigenous stewardshipindigeneity Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Wolfe, “Settler Colonialism,” 388.2 Maldonado-Torres, “Race, Religion, and Ethics,” 696.3 Whyte, “Settler Colonialism, Ecology,” 136.4 Moreton-Robinson, The White Possessive, xii.5 Whyte, “Settler Colonialism, Ecology,” 125.6 Ibid., 131.7 Ibid., 130.8 Ibid., 133–34.9 Griffiths and Robin, Ecology & Empire, 2.10 Ibid.11 Bauman, Bohannon, & O’Brien, Grounding Religion, 50.12 Ibid., 51.13 Deloria, God is Red, 58–59.14 Deloria and Wildcat, Power and Place, 2.15 Maldonado-Torres, “Religion, Conquest, and Race,” 640–41.16 Wynter, “1492: A New World View,” 13–14.17 Harjo, “I Won’t Be Celebrating Columbus Day,” 32, quoted in Wynter, “1492: A New World View,” 7.18 Wynter, “1492: A New World View,” 25.19 Ibid., 25–27.20 Maldonado-Torres, “Race, Religion, and Ethics,” 702.21 Ibid., 697.22 Wynter, “1492: A New World View,” 34.23 Maldonado-Torres, “Race, Religion, and Ethics,” 699.24 Ibid., 700.25 Fanon, The Wretched of the Earth.26 Fanon, Black Skin, White Masks, 110.27 Maldonado-Torres, “On the Coloniality of Being,” 25928 Ibid., 250–51.29 Ibid., 258.30 Pyne, “Frontiers of Fire,” 26.31 Newcomb, Pagans in the Promised Land.32 Wolfe, “Settler Colonialism.”33 Harris, “Whiteness as Property,” 1716.34 Moreton-Robinson, The White Possessive.35 Ibid., 49.36 Ibid., 50.37 Ibid., 5.38 Wolfe, “Settler Colonialism.”39 Moreton-Robinson, The White Possessive, 17.40 Ibid.41 Deane-Drummond and Sideris, “Ecology: A Dialogue,” 67.42 Simpson, Mohawk Interruptus.43 See Irwin, Coming Down from Above and Kelley, Tradition, Performance, and Religion.44 Rich, “Remember Wounded Knee,” 71.45 Estes, “Fighting for Our Lives.”46 Ibid.47 Ibid.48 Deloria, Power and Place, 22–23.49 Deloria, World We Use
{"title":"Indigenous Stewardship: Religious Praxis and “Unsettling” Settler Ecologies","authors":"Natalie Avalos","doi":"10.1080/1462317x.2023.2212473","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2212473","url":null,"abstract":"ABSTRACTSettler colonialism has been described as a structure, not an event, meaning it is sustained over time through discursive and material means. As settlers began to monopolize lands, new ecologies were built from Indigenous ones, transforming the landscape but also human relations with lands. I expand on Kyle Whyte’s concept of settler ecologies to understand these ecologies as drawing from a metaphysic, a Christian cosmo-logic of divine hierarchy that positions some humans as having ontological superiority over the natural world and other humans. I draw from decolonial, Indigenous, and settler colonial theory to explore how settler ecologies reterritorialize the land through racial-religious formations, what Aboriginal scholar, Aileen Moreton-Robinson calls the white possessive, and become naturalized in a modern context through secular, biopolitical discourses of development. I argue that these settler ecologies are “unsettled” through the sacred directive of stewardship movements that emerge from the unifying, intersubjective relations of ceremonial life.KEYWORDS: Settler colonialismsettler ecologyIndigenous religious traditionsnative sovereigntydecolonizationIndigenous stewardshipindigeneity Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Wolfe, “Settler Colonialism,” 388.2 Maldonado-Torres, “Race, Religion, and Ethics,” 696.3 Whyte, “Settler Colonialism, Ecology,” 136.4 Moreton-Robinson, The White Possessive, xii.5 Whyte, “Settler Colonialism, Ecology,” 125.6 Ibid., 131.7 Ibid., 130.8 Ibid., 133–34.9 Griffiths and Robin, Ecology & Empire, 2.10 Ibid.11 Bauman, Bohannon, & O’Brien, Grounding Religion, 50.12 Ibid., 51.13 Deloria, God is Red, 58–59.14 Deloria and Wildcat, Power and Place, 2.15 Maldonado-Torres, “Religion, Conquest, and Race,” 640–41.16 Wynter, “1492: A New World View,” 13–14.17 Harjo, “I Won’t Be Celebrating Columbus Day,” 32, quoted in Wynter, “1492: A New World View,” 7.18 Wynter, “1492: A New World View,” 25.19 Ibid., 25–27.20 Maldonado-Torres, “Race, Religion, and Ethics,” 702.21 Ibid., 697.22 Wynter, “1492: A New World View,” 34.23 Maldonado-Torres, “Race, Religion, and Ethics,” 699.24 Ibid., 700.25 Fanon, The Wretched of the Earth.26 Fanon, Black Skin, White Masks, 110.27 Maldonado-Torres, “On the Coloniality of Being,” 25928 Ibid., 250–51.29 Ibid., 258.30 Pyne, “Frontiers of Fire,” 26.31 Newcomb, Pagans in the Promised Land.32 Wolfe, “Settler Colonialism.”33 Harris, “Whiteness as Property,” 1716.34 Moreton-Robinson, The White Possessive.35 Ibid., 49.36 Ibid., 50.37 Ibid., 5.38 Wolfe, “Settler Colonialism.”39 Moreton-Robinson, The White Possessive, 17.40 Ibid.41 Deane-Drummond and Sideris, “Ecology: A Dialogue,” 67.42 Simpson, Mohawk Interruptus.43 See Irwin, Coming Down from Above and Kelley, Tradition, Performance, and Religion.44 Rich, “Remember Wounded Knee,” 71.45 Estes, “Fighting for Our Lives.”46 Ibid.47 Ibid.48 Deloria, Power and Place, 22–23.49 Deloria, World We Use","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"96 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-05-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135643156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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