Podcasts about Saba Mahmood

现实和虚拟的边界在哪？我还能否相信被赋予的认同感，和被消费的爱？一篇发表在《自然-通讯》上的研究表明：人每天会产生超过6000个”想法“（https://www.nature.com/articles/s41467-020-17255-9）。你有没有想过，这些想法有多少是你自己产生的，又有多少是你所接收到信息赋予你的？你有没有听过高水平的辩论赛，辩手的一席话似乎就足以让观众的想法180度转向。那么什么是真实？为什么宗教的世界观对于信徒来说切实存在，而对于无神论者又难以共情？对于一个人来说是真实的东西，另一个人看来却仿佛可笑？你有没有喜欢上过一个电影、动漫、游戏中的人物，觉得他们就在自己身边？或者对一个品牌产生好感甚至忠诚，觉得这是自己向往的生活方式？这又和信徒有什么区别？现实与虚构的边界似乎没有我们想象的那么清晰。而这些思辨似乎都会指向一个问题，”相信“是什么？本期节目，我们有幸邀请到了弗吉尼亚理工大学宗教与文化系副教授，倪湛舸老师对谈，来和她一起从人文学者的角度聊聊现实和虚构的边界在哪里？我们又是如何“相信”的？本期你会听到倪湛舸弗吉尼亚理工大学宗教与文化系副教授芝加哥大学宗教与文学博士、前哈佛大学神学院客座研究员著有学术专著*The Pagan Writes Back*，并创作出版过多部诗集、随笔集，以及历史小说《莫须有》近期研究关注中国宗教与网络小说李天宇大白媒介研究者（主要兴趣：科技史、动画与电子游戏）李天域Jack主业有三家公司，主要在服装行业，目前年营收超过千万在这段对话中，我们从事实信念、虚构想象、宗教信仰这三种经常叠加在一起的”相信“是什么开始聊起，聊到了：宗教和科学控制人们认识世界的方式？商业、品牌、文化作品等如何通过“相信”来控制你的钱包、劳动、认知和爱？资本主义的新精神是什么？为什么情绪变成了商业追逐的新目标？我们在购买的到底是商品，还是某种想象？节目的最后，倪教授探讨了修真小说所反映的中国人对于”升级“的痴迷可能是导致内卷的原因之一，以及虚构背后人们渴望善恶有报的愿景所具有的真实的力量。本期节目对我们来说完全可以用醍醐灌顶来形容，相信你也一定能有所收获。那就请你和我们一起加入这场关于真实、虚构，以及”相信“的游戏吧！结语天宇：倪老师一直是我非常敬仰的学者，她总是能用精准的语言把复杂的理论和概念解释清楚，相信这一点你也一定感同身受。就像我们在节目里说的，尽管我们的业余时间、我们的理想和爱或许都已经成为了被资本剥削的对象，但我们仍然有无法被剥夺的情动，这是无比珍贵的。我正在制作（录制和书写中）的，和你正在消费的，都是一档经过封装的节目。它固然需要在数字内容的海洋中与无数节目争夺流量，但也正因为此，我们聊天时许多快乐与思考的瞬间才能够超越当时的时空和我们自身的存在，能有一些和你产生共鸣的可能。因为这真实存在的力量来源于我们在虚拟空间的交互，所以我们仍然可以选择相信。本期节目制作王一山（制片人）在洋（节目剪辑）Alan（节目运营）TIANYU2FM的理念：每期对谈有价值的声音我们是天宇和天域，是挚友，也是一起求知的伙伴。这是一档为了开拓眼界，走出自我局限而设立的播客，我们通过与人的对谈来与未知的领域及知识互动。主持人简介天域|杰激（声音偏高）：服装电商公司创始人、UnDeR20合伙人（小红书：[李天域Jack](https://www.xiaohongshu.com/user/profile/595aebbe82ec396233ef3a72)）天宇|大白（声音偏低）：从事中日流行文化与媒介研究（文章见于澎湃新闻私家历史、网易新闻历史频道等）扩展阅读（由倪湛舸教授提供）关于模仿、宗教信仰、玄学Kendall Walton, Mimesis as Make-Believe: On the Foundations of the Representational ArtsNeil Van Leeuwen, Religion as Make-Believe: A Theory of Belief, Imagination, and Group IdentityTheodor Adorno, The Stars Down to EarthJohn and Jean Comaroff, “Ocuult Economies, Revisited”Christopher Patridge, “Occulture and Everyday Enchantment”关于创意资本主义Brian Moeran and Timothy de Waal Malefyt ed., Magical Capitalism: Enchantment, Spells, and Occult Practices in Contemporary EconomiesGuiseppe Cocco and Barbara Szaniecki ed., Creative Capitalism, Multitudinous Creativity: Radicalities and Alterities 关于小说、虚构性、历史小说Gallagher, Catherine. "The Rise of Fictionality". *The Novel, Volume 1: History, Geography, and Culture*, edited by Franco Moretti, Princeton: Princeton University Press, 2006, pp. 336-363. Zeitlin, Judith T.. "Xiaoshuo". *The Novel, Volume 1: History, Geography, and Culture*, edited by Franco Moretti, Princeton: Princeton University Press, 2006, pp. 249-261.Saba Mahmood, “*Azazeel* and the Politics of Historical Fiction in Egypt,”Comparative Literature (2013) 65 (3): 265–284.关于修真小说Ni, Zhange. 2020. "*Xiuzhen* (Immortality Cultivation) Fantasy: Science, Religion, and the Novels of Magic/Superstition in Contemporary China" *Religions* 11, no. 1: 25.Ni, Zhange. 2020. ““REIMAGINING DAOIST ALCHEMY, DECOLONIZING TRANSHUMANISM: THE FANTASY OF IMMORTALITY CULTIVATION IN TWENTY‐FIRST CENTURY CHINA”, *Zygon: Journal of Religion and Science* 55(3), 748–771Feher, Michel. "Self-appreciation; or, the aspirations of human capital." *Public Culture* 21.1 (2009): 21-41.

In which Jo and Ethan talk through a worship service, Proverbs 31, and housing challenges. The book Ethan mentions is Politics of Piety: The Islamic Revival and the Feminist Subject by Saba Mahmood. Want to help beat some tools for war into tools for plants? Help fund Corey's blacksmith shed here: https://gofund.me/497a4487 Feeling sympathy pains for that grad school/under-employed life? Support us on Patreon: https://www.patreon.com/wthiap. Have thoughts about what we said, want to send us a reading list, or, apparently, give us ideas about Patreon tiers? Email us at wtheckisapastor@gmail.com. Like Twitter? We do too, we guess. Find us under the handle @wthisapastor. And follow us and our larger network, Disruptive Disciples, on facebook: https://www.facebook.com/DisruptiveDisciples/. The What the Hell is a Pastor theme song is written by Jo Schonewolf, performed by Jo Schonewolf (she's so sorry) and Ian Urriola, featuring vocals from Paul Urriola and produced by Paul Urriola.

Bugünkü konuğum, Islık yayınlarından yayınlanıcak olan Saba Mahmood'un Dindarlığın Siyaseti adlı kitabının çevirmeni Aslı Altınışık. Programımızda kitabın siyasal islam'a dair çözdüğü düğümleri, eksik bıraktığı noktaları ve Türkçeye kazandırılmasının önemini konuşcaz.

Over the last few weeks, we've been talking about atheism, Marxism, and how revolutionary kinds of Christianity challenge some of the assumptions on the left. This week we thought we'd take a look at conversations around the secular, secularism, and secularization, which actually have a lot of complicated things to say about both Christianity and Marxism. This might get a little grad schooly, but stick with us, we'll try to figure it out together. In this episode, we talk about Charles Tayor, Saba Mahmood, secularism, and more! Intro Music by Amaryah Armstrong Outro music by Paul Robeson https://theillalogicalspoon.bandcamp.com/track/hoods-up-the-low-down-technified-blues *Support The Magnificast on Patreon* http://patreon.com/themagnificast *Get Magnificast Merch* https://www.redbubble.com

In this episode we talk to Hasret a phd candidate at the Irish Centre for Human Rights. Her work focusses on the everyday role that honour or Namus plays in the lives of Kurdish women. We mainly know of "honour" through "honour-killing", which is an extreme manifestation of "honour". I am focusing upon the everyday non-violent "honour" and what it means for people that live with it. In human rights discourse "honour" is known only as a harmful practice and as such being a site of gender oppression. I argue, leaning on Saba Mahmood and Judith Butler, that the subject of "honour" has to be rethought and seen through a different lens than that of the liberal-secular subject as found in human rights. Essentially then, the topic becomes one of understanding what "honour" achieves in the making of subjects, or the self, and how Kurdish women reason about, and live with and through the social authority of namus.

This week we bring you another from home Zoom panel! This week we are joined by Senior lecturer Dr Yasmine Musharbash. Dr Musharbash is currently based in the Northern territory and has research interests in monsters, sleep and death. Alex [1:44] starts us off this week by returning to a topic touched on in the last panel. He dives further into Saba Mahmood's work in the feminist space and asks, where does the individual exist in society? What does the conception of “individual” mean in other societies? Then, Jodie [8:13] takes us into the realm of vampires, teenage girls and fandoms. Jodie recently watched How Twilight Saved a Town: Fandom Uncovered, which is a documentary about the Twilight series. One particular quote stuck out: "We have a tendency as a society to absolutely hate, revile and treat with vitriol, anything that has to do with teenage girls. We hate their music, we hate their icons, we hate their fashion, we hate their behaviour, we hate everything about them." Through this quote, Jodie asks the strangers, why are some fandoms more “acceptable” than others? Does gender have a role to play in that acceptability or disdain? Next, Simon [13:53] references a conversation that happened over in our Facebook group. In the discussion, Ruby Hamad's book White Tears/Brown Scars whipped up questions of what constitutes whiteness? What is the nature of whiteness? Is it simply a skin colour? Or is it something much deeper and has much more far ranging effects in society today? What do you think? Finally, our guest this week, Dr Yasmine Murshabash [17:46] discusses how researchers have “hard” stories from the field and where the researcher fits into the stories they collected. Dr Murshabash had come up against this knotty problem when she was invited to a writing exercise. Dr Murshabash asks us to consider, how do you choose a story to tell? What makes a story “hard” to tell? Head over to our website to check out the links and citations from this episode! Don't forget to head over to our Facebook group The Familiar Strange Chats. Let's keep talking strange, together! If you like what we do and are in a position to do so, you can help us to keep making content by supporting us through Patreon. Our Patreon can be found at https://www.patreon.com/thefamiliarstrange This anthropology podcast is supported by the Australian Anthropological Society, the ANU's College of Asia and the Pacific and College of Arts and Social Sciences, and the Australian Centre for the Public Awareness of Science, and is produced in collaboration with the American Anthropological Association. Music by Pete Dabro: dabro1.bandcamp.com Shownotes by Matthew Phung Podcast edited by Simon Theobald and Matthew Phung

We discuss the ongoing controversy about a mural in San Francisco's Washington High School. Does the mental health of students outweigh the artistic merit and pedagogical value of the mural, which is critical of America's history? More importantly, what kinds of assumptions and vocabularies are operative in this debate? We try to develop a more critical approach to the topic with assistance from Talal Asad and Saba Mahmood's essays on the Danish Cartoon Controversy, published in the 2009 volume "Is Critique Secular? Blasphemy, Injury, and Free Speech."

An Author-Meets-Critics Roundtable Session discussing Saba Mahmood’s recently published book, "Religious Difference in a Secular Age: A Minority Report" (Princeton University Press, 2016). Bringing together both senior and junior scholars invested in questions of secularism and secularity from varied disciplinary and thematic perspectives including American religious history, the study of Sikhism, Middle East politics, and modern Arabic literature, this panel will wrestle with the key themes, arguments, and conceptual interventions of this important book. It will also provide an opportunity to explore and engage new questions connected to modern secular governance, state sovereignty, minority rights, religious liberty, and the intersection of secularism, sexuality, and the family. Panelists: - SherAli Tareen, Franklin and Marshall College, presiding - Nermeen Mouftah, Northwestern University - Arvind Mandair, University of Michigan - Mona Oraby, Indiana University - John Modern, Franklin and Marshall College Responding: Saba Mahmood, University of California, Berkeley

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious Difference in a Secular Age: A Minority Report (Princeton University Press, 2015), Saba Mahmood, Professor of Anthropology at the University of California at Berkeley, brings such a celebratory view of secularism into fatal doubt. Through a careful and brilliant analysis, Mahmood convincingly shows that far from a solution to the problem of interreligious strife, political secularism and modern secular governance are in fact intimately entwined to the exacerbation of religious tensions in the Middle East. Focusing on Egypt and the experience of Egyptian Copts and Bahais, Mahmood explores multiple conceptual and discursive registers to highlight the paradoxical qualities of political secularism, arguing that majority/minority conflict in Egypt is less a reflection of the failure of secularism and more a product of secular discourses and politics, both within and outside the country. In our conversation, we touched on the salient features of this book such as the concept of political secularism and its applicability to a context such as Egypt, the genealogy of minority rights and religious liberty in the Middle East, discourses of minority rights and citizenship in relation to the Egyptian Copts, the discourse of public order and the regulation of Bahai religious identity and difference in Egypt, secularism, family law, and sexuality and the category of secularity and particular understandings of time, history, and scripture brought into view by the controversy generated in Egypt by the novel Azazeel. This theoretically rigorous book is also wonderfully written, making it particularly suitable for graduate and undergraduate courses on Islam, the Middle East, secularism, religion and politics, gender and sexuality, and theories and methods in religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious Difference in a Secular Age: A Minority Report (Princeton University Press, 2015), Saba Mahmood, Professor of Anthropology at the University of California at Berkeley, brings such a celebratory view of secularism into fatal doubt. Through a careful and brilliant analysis, Mahmood convincingly shows that far from a solution to the problem of interreligious strife, political secularism and modern secular governance are in fact intimately entwined to the exacerbation of religious tensions in the Middle East. Focusing on Egypt and the experience of Egyptian Copts and Bahais, Mahmood explores multiple conceptual and discursive registers to highlight the paradoxical qualities of political secularism, arguing that majority/minority conflict in Egypt is less a reflection of the failure of secularism and more a product of secular discourses and politics, both within and outside the country. In our conversation, we touched on the salient features of this book such as the concept of political secularism and its applicability to a context such as Egypt, the genealogy of minority rights and religious liberty in the Middle East, discourses of minority rights and citizenship in relation to the Egyptian Copts, the discourse of public order and the regulation of Bahai religious identity and difference in Egypt, secularism, family law, and sexuality and the category of secularity and particular understandings of time, history, and scripture brought into view by the controversy generated in Egypt by the novel Azazeel. This theoretically rigorous book is also wonderfully written, making it particularly suitable for graduate and undergraduate courses on Islam, the Middle East, secularism, religion and politics, gender and sexuality, and theories and methods in religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious Difference in a Secular Age: A Minority Report (Princeton University Press, 2015), Saba Mahmood, Professor of Anthropology at the University of California at Berkeley, brings such a celebratory view of secularism into fatal doubt. Through a careful and brilliant analysis, Mahmood convincingly shows that far from a solution to the problem of interreligious strife, political secularism and modern secular governance are in fact intimately entwined to the exacerbation of religious tensions in the Middle East. Focusing on Egypt and the experience of Egyptian Copts and Bahais, Mahmood explores multiple conceptual and discursive registers to highlight the paradoxical qualities of political secularism, arguing that majority/minority conflict in Egypt is less a reflection of the failure of secularism and more a product of secular discourses and politics, both within and outside the country. In our conversation, we touched on the salient features of this book such as the concept of political secularism and its applicability to a context such as Egypt, the genealogy of minority rights and religious liberty in the Middle East, discourses of minority rights and citizenship in relation to the Egyptian Copts, the discourse of public order and the regulation of Bahai religious identity and difference in Egypt, secularism, family law, and sexuality and the category of secularity and particular understandings of time, history, and scripture brought into view by the controversy generated in Egypt by the novel Azazeel. This theoretically rigorous book is also wonderfully written, making it particularly suitable for graduate and undergraduate courses on Islam, the Middle East, secularism, religion and politics, gender and sexuality, and theories and methods in religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious Difference in a Secular Age: A Minority Report (Princeton University Press, 2015), Saba Mahmood, Professor of Anthropology at the University of California at Berkeley, brings such a celebratory view of secularism into fatal doubt. Through a careful and brilliant analysis, Mahmood convincingly shows that far from a solution to the problem of interreligious strife, political secularism and modern secular governance are in fact intimately entwined to the exacerbation of religious tensions in the Middle East. Focusing on Egypt and the experience of Egyptian Copts and Bahais, Mahmood explores multiple conceptual and discursive registers to highlight the paradoxical qualities of political secularism, arguing that majority/minority conflict in Egypt is less a reflection of the failure of secularism and more a product of secular discourses and politics, both within and outside the country. In our conversation, we touched on the salient features of this book such as the concept of political secularism and its applicability to a context such as Egypt, the genealogy of minority rights and religious liberty in the Middle East, discourses of minority rights and citizenship in relation to the Egyptian Copts, the discourse of public order and the regulation of Bahai religious identity and difference in Egypt, secularism, family law, and sexuality and the category of secularity and particular understandings of time, history, and scripture brought into view by the controversy generated in Egypt by the novel Azazeel. This theoretically rigorous book is also wonderfully written, making it particularly suitable for graduate and undergraduate courses on Islam, the Middle East, secularism, religion and politics, gender and sexuality, and theories and methods in religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious...

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious Difference in a Secular Age: A Minority Report (Princeton University Press, 2015), Saba Mahmood, Professor of Anthropology at the University of California at Berkeley, brings such a celebratory view of secularism into fatal doubt. Through a careful and brilliant analysis, Mahmood convincingly shows that far from a solution to the problem of interreligious strife, political secularism and modern secular governance are in fact intimately entwined to the exacerbation of religious tensions in the Middle East. Focusing on Egypt and the experience of Egyptian Copts and Bahais, Mahmood explores multiple conceptual and discursive registers to highlight the paradoxical qualities of political secularism, arguing that majority/minority conflict in Egypt is less a reflection of the failure of secularism and more a product of secular discourses and politics, both within and outside the country. In our conversation, we touched on the salient features of this book such as the concept of political secularism and its applicability to a context such as Egypt, the genealogy of minority rights and religious liberty in the Middle East, discourses of minority rights and citizenship in relation to the Egyptian Copts, the discourse of public order and the regulation of Bahai religious identity and difference in Egypt, secularism, family law, and sexuality and the category of secularity and particular understandings of time, history, and scripture brought into view by the controversy generated in Egypt by the novel Azazeel. This theoretically rigorous book is also wonderfully written, making it particularly suitable for graduate and undergraduate courses on Islam, the Middle East, secularism, religion and politics, gender and sexuality, and theories and methods in religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is commonly thought that violence, injustice, and discrimination against religious minorities, especially in the Middle East, are a product of religious fundamentalism and myopia. Concomitantly, it is often argued, that more of secularism and less of religion represents the solution to this problem. In her stunning new book Religious Difference in a Secular Age: A Minority Report (Princeton University Press, 2015), Saba Mahmood, Professor of Anthropology at the University of California at Berkeley, brings such a celebratory view of secularism into fatal doubt. Through a careful and brilliant analysis, Mahmood convincingly shows that far from a solution to the problem of interreligious strife, political secularism and modern secular governance are in fact intimately entwined to the exacerbation of religious tensions in the Middle East. Focusing on Egypt and the experience of Egyptian Copts and Bahais, Mahmood explores multiple conceptual and discursive registers to highlight the paradoxical qualities of political secularism, arguing that majority/minority conflict in Egypt is less a reflection of the failure of secularism and more a product of secular discourses and politics, both within and outside the country. In our conversation, we touched on the salient features of this book such as the concept of political secularism and its applicability to a context such as Egypt, the genealogy of minority rights and religious liberty in the Middle East, discourses of minority rights and citizenship in relation to the Egyptian Copts, the discourse of public order and the regulation of Bahai religious identity and difference in Egypt, secularism, family law, and sexuality and the category of secularity and particular understandings of time, history, and scripture brought into view by the controversy generated in Egypt by the novel Azazeel. This theoretically rigorous book is also wonderfully written, making it particularly suitable for graduate and undergraduate courses on Islam, the Middle East, secularism, religion and politics, gender and sexuality, and theories and methods in religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

Join us for the rest of our discussion of The Politics of Piety by Saba Mahmood. B, John, and guest co-host Joanna Tice talk about Mahmood’s engagement with Judith Butler in her text, the ethics and epistemology of researching, whether intersectionality has left out religion, and the question of ethical agency. Requests for texts for us […]

In this episode B, John, and guest-host Joanna Tice talk about Politics of Piety by Saba Mahmood (Chapters 1 and 5). Everyone was enthralled with this complex work, and we discuss why in terms of Mahmood’s account of agency as it relates to embodiment, religion, and social conditions, her deep engagement from and learning from […]

Priya Jaikumar, Aishwary Kumar, and Saba Mahmood discuss the worldwide success of the film "My Name is Khan" to ask questions about the relationship between cinematic cultures and religious actions and identity. (May 5, 2010)

Roxanne Euben reads an excerpt from Politics of Piety: The Islamic Revival and the Feminist Subject by Saba Mahmood, published by Princeton University Press. (6:16) "What's often hard to appreciate is that Muslim women have become increasingly active in the Islamist movement and that their role is far more important than simply serving as passive pawns of Islamist men."