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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

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

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

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

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

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