Devotion: three inquiries in religion, literature, and political imagination

IF 0.3 0 RELIGION
Claire Leibovich
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引用次数: 1

Abstract

process of being enclosed where all are expected to be, compelled to remain fixed in our lot and knowing our stations so that a war can be properly waged in this hell. Gilmore sees what’s happening to bodies-as-capital in ways that Yale theologian Willie James Jennings has also recounted, with racial identity and private property comprising two sides of the same coin. Jennings’ explanation of the rationale behind this describes how a “hermeneutics of possession”marks this era of body removal, relocation/incarceration, and erasure as the mode of modern capitalist state building. For this enterprise, Gilmore underscores what Kathryn Yusoff recounts in A Billion Black Anthropocenes or None (2018), the geographic and geological extraction of resources that built the modern world – with its comforts and advances for some – as essentially inextricably linked with the extraction of Black and Indigenous bodies, a plight Stephanie Pincetl has argued can never merely be undone or corrected without more radical political visions of time and space that move beyond adaptation/incorporation to more radical embodiments of justice and the virtues. In the same way, Gilmore demonstrates that the racial-carceral-capital juggernaut impacts everyone (p. 469), landing everyone in the inferno, for which all peddled capitalist frameworks, including “the fiction of race projects” (p. 495), provide no ladder of escape. For Gilmore’s exposition, while leading readers into what I am describing poetically as the abyss, she doesn’t leave them there, but finds hope in collective organizing (Section 4), willing at every point to turn to work with anyone – not just those of good will, but even willing to persuade the demons! – helping folks open to new possibilities with unlikely allies. She acknowledges groups outpacing her own (p. 469), embodying “the spirit of abolition” sans the label – a strange phenomenon amid capitalist structures that everyone has an “ontological priority” to not be harmed by (p. 183). She admits that her vision is “utopian,” not in the sense promised by late capitalism with its violent abstraction of abandonment (p. 174), but in the sense of “looking forward to a world in which prisons are not necessary” (pp. 468–9). Her prescription remains: critical forms of resistance through what she calls an enmeshed “infrastructure of feeling” (p. 490). Something like compassion, or what James Baldwin and Augustine call “love.” Not merely martyrological, but part of a conversation James Cone argues must be revolutionary throughout: embodied, enfleshed, incarnated. In skin, as Gilmore strikingly reminds us (ch. 20), and with arms stretched wide as the world, with bowels of compassion that give the kind of hope to keep walking through hell, together, until the better day, the better world, comes into being.
奉献:宗教、文学和政治想象的三项调查
被封闭在所有人期望的地方的过程,被迫固定在我们的命运中,了解我们的立场,以便在这个地狱里正确地发动战争。吉尔摩将身体上发生的事情视为资本,耶鲁神学家威利·詹姆斯·詹宁斯也讲述了这一点,种族身份和私人财产由同一枚硬币的两面组成。詹宁斯对这背后的基本原理的解释描述了“占有的解释学”如何将这个移尸、迁移/监禁和擦除的时代标记为现代资本主义国家建设的模式。对于这项事业,Gilmore强调了Kathryn Yusoff在《十亿黑人或无人类》(2018)中所描述的,对资源的地理和地质开采建立了现代世界——对一些人来说是舒适和进步的——本质上与对黑人和土著人身体的开采密不可分,斯蒂芬妮·平策尔(Stephanie Pincetl)认为,如果没有更激进的时间和空间政治愿景,就永远无法摆脱或纠正这种困境,这些愿景将超越适应/融合,成为正义和美德的更激进体现。同样,吉尔摩证明了种族资本的强大影响着每个人(第469页),让每个人都陷入了地狱,所有兜售的资本主义框架,包括“种族项目的虚构”(第495页)都无法提供逃生的阶梯。对于吉尔摩的阐述,在带领读者进入我诗意地描述的深渊的同时,她并没有把他们留在那里,而是在集体组织中找到了希望(第4节),愿意在每一点上与任何人合作——不仅是那些善意的人,甚至愿意说服恶魔帮助人们与不太可能的盟友一起开启新的可能性。她承认,团体超越了她自己(第469页),体现了“废除精神”,没有标签——这是资本主义结构中的一个奇怪现象,每个人都有“本体论优先权”不受伤害(第183页)。她承认,她的愿景是“乌托邦式的”,不是晚期资本主义所承诺的那种对遗弃的暴力抽象(第174页),而是“期待一个不需要监狱的世界”(第468-9页)。她的处方仍然存在:通过她所说的“情感基础设施”的关键形式的抵抗(第490页)。同情之类的东西,或者詹姆斯·鲍德温和奥古斯丁所说的“爱”。詹姆斯·科恩认为,这不仅是殉道的,而且是对话的一部分,必须贯穿始终:具体化、儿童化、化身。正如吉尔摩惊人地提醒我们的那样(第20章),在皮肤上,双臂像世界一样张开,内心充满同情,给人一种希望,让我们一起走过地狱,直到美好的一天,美好的世界出现。
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来源期刊
Political Theology
Political Theology RELIGION-
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