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Learning the Elsewhere of ‘Inner Space’

The Affective Pedagogy of Post-Secular Sufi Healing in Germany

Nasima Selim

. 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

Open access

Co-existing through Opposition

Competitive Theologies and Cohesion in a Spanish Village

Josep Almudéver Chanzà

the context of postsecular states whose past is shaped by faith-based violence, competing for faith-based resources paradoxically allows for the mediation between secular and religious imaginings of the community, the social group, and the nation

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From the Throes of Anguished Mourning

Shi‘i Ritual Lamentation and the Pious Publics of Lebanon

Fouad Gehad Marei

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

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Elsewhere Affects and the Politics of Engagement across Religious Life-Worlds

Omar Kasmani, Nasima Selim, Hansjörg Dilger, and Dominik Mattes

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

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How the Bible Works

Russian Baptist Faith as Text

Igor Mikeshin

’ 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

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Commitment, Convergence, Alterity

Muslim-Christian Comparison and the Politics of Distinction in the Netherlands

Daan Beekers

]. 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

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After dispossession

Ethnographic approaches to neoliberalization

Oscar Salemink and Mattias Borg Rasmussen

largely been understood in post-colonial ( Said 1979 , 1993 ; Chakrabarty 2000 ), postsocialist ( Burawoy and Verdery 1999 ; Hann 2003a , 2003b ), postfeminist ( McRobbie 2004 , 2011 ), or postsecular terms ( Habermas 2008 ). While offering valuable

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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

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

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The Pope's Public Reason

A Religious yet Public Case for Welcoming Refugees

Aurélia Bardon

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

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Repatriation and Ritual, Repatriation as Ritual

Laura Peers, Lotten Gustafsson Reinius, and Jennifer Shannon

behavior. Gustafsson Reinius suggests that rituals such as these are emergent and significant cultural forms in postsecular and globally connected society. Conclusion Kelly and Kaplan’s seminal article states, “Rituals … are a principal site of new history