Posts Tagged ‘violence’

July 17th, 2013

Preaching after the Trayvon Martin verdict

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How can religion aid or complicate the ways in which people make sense of the trial of George Zimmerman and understand its social implications? Since the verdict, religious centers across the country have become spaces for healing, prayer, and process for religious members of different faith communities. Elizabeth Drescher and Dan Webster also discuss the verdict’s implications on how they comprehend God, the law, and their responsibility in society.

 

November 15th, 2012

The discourse of Islamic militancy

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Over at ISLAMiCommentary, TIF contributor Mbaye Lo sees a clear disconnect and calls for a retrospective analysis in the wake of the furor created by the film Innocence of Muslims.

September 14th, 2012

Death in the Middle East: What happens next?

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On the 11th anniversary of the September 11, the U.S. Embassy in Cairo, Egypt and U.S. Consulate in Benghazi, Libya were attacked amidst protests over a trailer for a purported film entitled Innocence of Muslims.

February 24th, 2012

Responses to Qur’an burning in Afghanistan

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Reports that NATO personnel had burned copies of the Qur’an first appeared in the New York Times on Tuesday, February 21.

February 8th, 2012

After the secular age

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Just out from Verso Press, Simon Critchley’s The Faith of the Faithless: Experiments in Political Theology investigates the role of religion in the postsecular twenty-first century.

November 4th, 2011

Ground: Zero

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Hence, the tenets of liberal positive theory are opposed in Kahn’s book via the recourse to questions of state violence, revolution, terror, and sacrifice as the key political categories that are the platform for a post-foundational constitutional theory and juridical doctrine. That is, what is presented here as the underlying objective basis of the political, instead of Kant’s categorical imperative-as-transcendental judgment, is the immanence of popular sovereignty embedded in the Constitution. Or, if we interpret somewhat freely: instead of the fullness of Kelsen’s foundational law or Ground Norm, the absolute void of Ground Zero.

September 23rd, 2011

Not for the squeamish

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Paul Kahn has written a remarkable meditation on Carl Schmitt’s Political Theology. A truly adequate response would undoubtedly require a book at least as long as Kahn’s own. Instead, I want to offer some comments playing off of some of Kahn’s own observations. Indeed, as Kahn makes clear, his own book is meant to be, not a genuine exegesis of Schmitt’s (in)famous book, but rather his own reflections that have been stimulated by taking the concept of “political theology” seriously. I find Kahn convincing that the concept draws not only on the notion of “sovereignty,” insofar as it is transferred from God to those who claim “leadership” of the state, particularly when it is faced with existential threats, but also on the important reality of “sacrifice.”

August 17th, 2011

Practical Matters call for submissions

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The journal Practical Matters is now seeking submissions for the Spring 2012 issue on Violence and Peace.  Practical Mattersis an online, multimedia, transdisciplinary, peer-reviewed journal designed to ask and provoke questions about religious practices and practical theology.  Multimedia and interdisciplinary works are especially encouraged.  The submission deadline is September 1, 2011.

June 27th, 2011

Pluralizing political theology

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My claim and concern is not only that Kahn is captured by Schmitt’s particular view of political theology as a disclosure of the sacred in modernity, but also that he de-politicizes culture by imagining it as consensual, while he also disowns the positioning and perspective that drive his “description” (as if from nowhere) of a foundational “imaginary” defining (indeed sacralizing) national identity. What premises constitute his avowedly Schmittian, but also “American,” position? And how do the blind spots of this position—what it implicitly disavows, excludes, or fails to acknowledge—reemerge into the theoretical framework that Kahn elaborates?

June 22nd, 2011

Political theology and liberalism

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When modern revolutionaries took up the task of translating the felt meaning of political revolution into a constitutional order of law, they thought of themselves as men of the Enlightenment using the language of reason to push religion out of the public sphere. This hardly means that they neither experienced nor relied upon the sacred. In Arendt’s classic analysis, they began by demanding legal rights but ended with an experience of the absolute character of public action. Rights as a means to private ends became a lesser theme to the experience of a kind of transcendent meaning in and through political engagement. In a crisis, it remains true today that the secular state does not hesitate to speak of sacrifice, patriotism, nationalism, and homeland in the language of the sacred. The state’s territory becomes consecrated ground, its history a sacred duty to maintain, its flag something to die for. None of this has much to do with the secular; these are matters of faith, not reason.

April 1st, 2011

Implicated and enraged: An interview with Judith Butler

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Judith Butler, a professor at the University of California, Berkeley, is among the leading social theorists alive today. Her most recent books are Frames of War (2009) and The Power of Religion in the Public Sphere (2011), an SSRC volume that puts her in conversation with Jürgen Habermas, Charles Taylor, and Cornel West. As we carried out our conversation by email between Brooklyn and Berkeley, uprisings were occurring across the Arab world, and a U.S.-led coalition had just begun conducting airstrikes in support of rebel forces in Libya. We had discussed some similar questions, and some different ones, a year earlier in an interview for Guernica magazine.

March 26th, 2011

Have the jihadis lost the moral high ground to the rebels?

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It has been a season of earthquakes, and the political ones in Libya, Egypt, Tunisia, and elsewhere in the Middle East may have shifted the moral high ground within Islamic opposition movements. Put simply, Tahrir Square may have trumped jihad.

March 14th, 2011

“Killing in the Name of. . .”

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Ayça Çubukçu on state sovereignty and the political theology of humanitarian intervention with regard to the ongoing crisis in Libya, at Jadaliyya.

September 7th, 2010

Bron Taylor: “The Roots of James Lee’s Rage against Civilization”

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Bron Taylor explores the literary, spiritual, and ecological roots of Discovery Channel shooter James Lee’s “rage against civilization.”

July 27th, 2010

On good, evil, and the role of religion

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In response to statements made by Mark Juergensmeyer in his recent interview with Nathan Schneider, Vincent Pecora states that Juergensmeyer’s “sense that religion alone cannot cause violence does a disservice to religion.”  Specifically, Pecora argues that if Juergensmeyer believes religion is capable of great good, he must also acknowledge that—on the flipside of the same coin—religion “can do great evil.”

July 23rd, 2010

Cosmic war on a global scale: An interview with Mark Juergensmeyer

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As director of the Orfalea Center for Global and International Studies at the University of California, Santa Barbara, Mark Juergensmeyer brings the sociology of religion to bear on the analysis of violent conflict in the contemporary world. His recent books include Global Rebellion: Religious Challenges to the Secular State and Terror in the Mind of God: The Global Rise of Religious Violence, both published by University of California Press, and he is currently working on God and War, based on his 2006 Stafford Little Lectures at Princeton University. Together with the SSRC’s Craig Calhoun and Jonathan VanAntwerpen, he is a co-editor of the forthcoming volume Rethinking Secularism. We spoke at his home office at UCSB, perched atop a cliff overlooking the Pacific Ocean.

April 21st, 2010

Religion and violence in the early church

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The ever prolific American historian Philip Jenkins recently published yet another book, The Jesus Wars, which deals with the issue of “religious violence.” In a guest contribution to the Washington Post‘s On Faith blog, he argues that a historical exploration of the violence in Christendom during the fifth through seventh centuries C.E. can help us understand religion-based violence in our day and age.

March 16th, 2010

“A Carefully Crafted F**k You”

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At Guernica, Nathan Schneider interviews Judith Butler.

March 5th, 2010

Prominent Pakistani cleric condemns political violence

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John Esposito reports at On Faith that Muhammad Tahir Qadri, an influential Pakistani cleric, has “issued a 600-page fatwa, described as an ‘absolute’ condemnation of terrorism without ‘any excuses or pretexts.’ He declared that terrorists and suicide bombers were unbelievers and that ‘Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts.'”

March 4th, 2010

Judith Butler on Judaism, Israel, and anti-occupation politics

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In Haaretz, Judith Butler gives a long and personal interview to American-Israeli filmmaker Udi Aloni.

March 1st, 2010

Catholics argue about waterboarding

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In the first New York Times Beliefs column since the departure of Peter Steinfels, Mark Oppenheimer discusses the outrage among Catholics across the political spectrum about Bush speechwriter Marc Thiessen’s claim that waterboarding in the war on terror is permissible for Catholics.

February 26th, 2010

Taking exception to American exceptionalism

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The United States is an empire in decline, as well as a nation under enormous economic duress, and civil religion remains the language by which people here struggle to engage and make sense of those circumstances. The very decline of American power will intensify attachment to the language and symbols typically associated with civil religion, and politicians will feel incredible pressure to invoke it, because they strategically seek electoral legitimacy, and because they themselves are deeply invested in, gripped by, an “American” political identification. The only alternative is that Americans mourn their investment in empire—i.e., in being god’s chosen nation and the “world’s greatest superpower”—to confront and accept the loss of a beloved identity and worldly power.

February 26th, 2010

Exploring Buddhist violence

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Michael Jerryson discusses his new book Buddhist Warfare, co-edited with Mark Juergensmeyer, at Religion Dispatches, explaining “how the notion of a purely mystical and otherworldly Buddhism—promoted by some of the great interpreters of the tradition—denies its adherents’ humanity.”

February 6th, 2010

Gandhi meets Bin Laden

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James L. Rowell, an assistant professor of religion at Flager College, examines divergent forms of religious leadership through studies of Gandhi and Osama bin Laden.

April 15th, 2009

Cheerleading for war?

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One of the questions that plagues my study of American religion is why there is such a frequent close correspondence between American Christianity and war making. This question displays my own liberal Protestant belief that violence should always be a last resort, and that churches and religious leaders should not be in the business of cheerleading for war. After studying American religion for two decades, I should know better—liberal, mainline, and conservative Protestants have all done it, and yet, I keep asking why.

December 15th, 2008

Violence, publicity, and sovereignty

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Today we are once more at a time when lawless violence proliferates and territorial boundaries are infringed upon, when state leaders invoke “non-state actors” and argue for the need to respond in kind. Are new political formations taking shape in our midst, even as we defend the old order?

December 9th, 2008

Jihad, fitna, and Muslims in Mumbai

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While the dichotomy of “moderate” Muslims and “extremists” is prevalent in many media representations, this binary hides more than it reveals.

December 30th, 2007

How religion gets mixed with violence

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Violence has been accepted, then, by jihadis, warriors defending Islam, as a necessary step in creating a purer Islamic society. They are motivated at least in part by Muslim teachings on tolerance, charity and service. Many Pakistanis, however, see violence legitimized by religion as signaling the demise of civil society, and it is hard to believe that violence, rooted in the fabric of society, can be uprooted without great turmoil and bloodshed. And this can only be accomplished by Pakistani leadership.

December 30th, 2007

The paradoxes of Pakistan

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While pundits are busy debating who was responsible for Benazir’s tragic death, the larger tragedy of Pakistan’s political history should not be overlooked. A country whose name literary means “the Land of the Pure” and which was intended to become a free and flourishing promised land for Muslims in the subcontinent has become sullied with chronic poverty, political violence, ethnic strife, and religious extremism.

December 19th, 2007

Sex & aggression

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secular_age.jpgI want to raise some questions about Taylor’s account of “our moral landscape” after the mainstreaming of the sexual revolution in the 1960s. Our moral landscape has indeed changed—that is undeniable—and yet, in Taylor’s hands, the cartography of that moral landscape appears all too familiar, and this is so because he does not take—indeed historically has not taken—the challenge of post-Nietzscheanism seriously.

October 22nd, 2007

Idealism, materialism, secularism?

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secular_age.jpgWhen I teach early modern political theory to undergraduates, I begin by trying to conjure a worldview and subjective experience not organized by capitalism, science, reason, secularism, and the primacy of the individual. I struggle to convey the extent to which this chasm between our time and that one pertains not merely to particular beliefs, knowledges, or forms of social order, but to an entire way of knowing and experiencing self and world. I aim, in other words, to get students to grasp the Otherness of early modern Europe in terms of the experience of being human and being in the world. This entails somehow grasping our epistemological, ontological, cosmological and theological frameworks from without, a nearly impossible physical and metaphysical feat. […]