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. In addition, I will discuss how the boundaries between religious and therapeutic discourses were dissolved in Inayati practice, rendering their post-secular politics visible. 5 However, not all the feelings emanating from the Elsewhere that were

short, I will argue that cultivated engagements with the Elsewhere constitute a mode of socialization, cultivate an affective bond among group members, and promulgate community-oriented values suited for late-modern and post-secular settings. A moral and

Elsewhere(s) affect and shape people's experiences and conceptualizations of time and space? Which techniques are mobilized to teach, learn, or engage these Elsewhere(s) in post-secular contexts? What are the methodological challenges when it comes to

’ based on the undeniable impact of theology on human culture. My study engages with Russian Baptist lay hermeneutics and the application of ‘lay theology’ in everyday situations. Russian Baptists are a post-secular community, that is, they are in a

]. Kampen : Klement/Peckmans . Bracke , Sarah . 2008 . “ Conjugating the Modern/Religious, Conceptualizing Female Religious Agency: Contours of a ‘Post-Secular’ Conjuncture .” Theory, Culture & Society 25 ( 6 ): 51 – 67 . Brubaker , Rogers

the political-moral order of highly diverse post-secular landscapes in metropolises such as Berlin. An exploration of these connections as attempted in this article, I suggest, renders visible one way of the Elsewhere's “impact on the ‘ordinary’ world

an example of post-secular reasoning, in which the normative resources of a religious tradition are used to nourish non-religious debates about the interpretation of the value of justice ( Habermas 2008 ). However, the three premises are not merely

therapeutic traditions. This Elsewhere reveals a profound desire for religiosity that emerges from a post-secular Germany. Desire is also a crucial yet not openly disclosed element of the affective politics of the Christian women of Kristiania. Through the

different from hopeful accounts of a pluralist post-secular public sphere in which our shared viscerality constitutes a common ground (e.g., Connolly 1999 , 2005 ). What the story of the boy-turned-man shows is a self already decentered, already disrupted

Research Centre 2017). The first trajectory is made of those ensembles of works dealing with the problem of post-secularism, de-secularisation, and ‘re-enchantment’, especially the differently defined new or renewed spiritualities or forms of religiosity