Reading religion back into "Terrorist assemblages": author's response
In this author"s response, Jasbir Puar furthers the conversation between her book Terrorist Assemblages: Homonationalism in Queer Times (2007. Durham, NC: Duke University Press) and contemporary trends in theories of the theological, religious and secular. It begins with a consideration of the...
| Subtitles: | "Terrorist assemblages" meets the study of religion: rethinking queer studies |
|---|---|
| Main Author: | |
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
[2014]
|
| In: |
Culture and religion
Year: 2014, Volume: 15, Issue: 2, Pages: 198-210 |
| Standardized Subjects / Keyword chains: | B
Homosexuality
/ Nationalism
/ Religion
/ Human being
/ Fundamentalism
/ Science of Religion
/ Queer theory
/ Intersectionality
|
| RelBib Classification: | AA Study of religion AD Sociology of religion; religious policy NCD Political ethics NCF Sexual ethics |
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| 520 | |a In this author"s response, Jasbir Puar furthers the conversation between her book Terrorist Assemblages: Homonationalism in Queer Times (2007. Durham, NC: Duke University Press) and contemporary trends in theories of the theological, religious and secular. It begins with a consideration of the ‘viral’ travels of ‘homonationalism,’ a term that has moved across many geographies and political terrains since its coining. The response then focuses on three aspects of Terrorist Assemblages and the engagement it provoked. First, it traces the the relays between racialisation and religion, particularly vis-a-vis the charge of fundamentalism. Second, the neat opposition between religion and sexuality (particularly when the latter expresses as queer) is troubled through different theories of how exceptionalism has worked historically and continues to constitute investments in certain democratic fantasies of secularism. Finally, the piece concludes by broadening the preceding conversation to a theoretical scope at the very level of identity, particularly how assemblage theory works through intersectionality to relocate critiques of the normative. | ||
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