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Ananta Kumar Giri

the hardened rocks of fundamentalism of science and religion and is an indispensable dimension of contemporary post-secular strivings in Europe, in India, and around the world. Today India, as many other countries in the world, is still in a mode of

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Incarnate Politics beyond the Cross and the Sword

Carlota McAllister and Valentina Napolitano

externality of Christianity to the Americas and its ongoing extimacy to the exercise of power in the world that the Conquest wrought, we aim to provincialize Eurocentric accounts of the emergence of the secular state and in so doing extend post-secular

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Francisco Martínez, Eva-Maria Walther, Anita Agostini, José Muñoz-Albaladejo, Máiréad Nic Craith, Agata Rejowska, and Tobias Köllner

their definition of religion in relation to secularism and postsecularism. Chapter 3 presents the reader with the website and activities promoted by the association Étudiantes Musulmans de France, French Muslim Students, or EMF, concerned with

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Listening with Displacement

Sound, Citizenship, and Disruptive Representations of Migration

Tom Western

, ed. 2008 . Mechanical Sound: Technology, Culture, and Public Programs of Noise in the Twentieth Century . Cambridge, MA : MIT Press . Bohlman , Philip . 2013 . “ Music Inside Out: Sounding Public Religion in a Post-Secular Europe .” In Music

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Decolonizing Anthropology

Reflections from Cambridge

Heidi Mogstad and Lee-Shan Tse

): 449 – 466 . https://doi:10.1525/aa.2000.102.3.449 . 10.1525/aa.2000.102.3.449 Fountain , P. 2013 . ‘ Toward a Post-Secular Anthropology ’. The Australian Journal of Anthropology 24 ( 3 ): 310 – 328 . . 10

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On the Touch-Event

Theopolitical Encounters

Valentina Napolitano

)orders while also disrupting and reinstating the Law. And with and beyond the Law more broadly, they help us to further post-secular (b)order theories by extending our ethnographic understandings to miraculous potentialities, the struggles against, and the

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Giuseppe Tateo

Politica: Romanian Political Science Review 7 ( 3 ): 791 – 801 . Gog , S. 2016 . ‘ Alternative Forms of Spirituality and the Socialization of a Self-Enhancing Subjectivity: Features of the Post-Secular Religious Space in Contemporary Romania

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Maneuvering Whiteness in France

Muslim Converts’ Ambivalent Encounters with Race

Juliette Galonnier

(Paris: La Découverte, 2013), 244–252. See also Mathias Möschel's article in this issue. 16 Éléonore Lépinard, Feminist Trouble: Intersectional Politics in Post-Secular Times (Oxford: Oxford University Press, 2020). 17 Maxime Cervulle, “La

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Adjudicating Religious Intolerance

Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil

Elina I. Hartikainen

’ in the Production of Public Religiosities in Brazil .” In Secularisms in a Postsecular Age? Religiosities and Subjectivities in Comparative Perspective , ed. José Mapril , Ruy Blanes , Emerson Giumbelli , and Erin K. Wilson , 207 – 229

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Pınar Melis Yelsalı Parmaksız

conservative turn that contradicts the Kemalist gender regime. In the political discourse of the AKP, the ideal woman is imagined as “Islamic thus modest” instead of the Kemalist definition of the ideal woman as “modern yet modest.” 110 In the postsecular