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...
| Nebentitel: | "Terrorist assemblages" meets the study of religion: rethinking queer studies |
|---|---|
| 1. VerfasserIn: | |
| Medienart: | Druck Aufsatz |
| Sprache: | Englisch |
| Verfügbarkeit prüfen: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Veröffentlicht: |
[2014]
|
| In: |
Culture and religion
Jahr: 2014, Band: 15, Heft: 2, Seiten: 198-210 |
| normierte Schlagwort(-folgen): | B
Homosexualität
/ Nationalismus
/ Religion
/ Rasse
/ Fundamentalismus
/ Religionswissenschaft
/ Queer-Theorie
/ Intersektionalität
|
| RelBib Classification: | AA Religionswissenschaft AD Religionssoziologie; Religionspolitik NCD Politische Ethik NCF Sexualethik |
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| 245 | 1 | 0 | |a Reading religion back into "Terrorist assemblages" |b author's response |c Jasbir K. Puar (Department of Women's and Gender Studies, Rutgers University, New Brunswick, NJ, USA) |
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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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