Represents some of the best, cutting-edge thinking available on multiple forms of social upheaval and related grassroots movements. From the January 2017 Women's March to the August 2017 events in Charlottesville and the 2020 protests for racial justice in the wake of George Floyd's murder, social upheaval and protest have loomed large in the United States in recent years. The varied, sometimes conflicting role of religious believers, communities, and institutions in such events and movements calls for scholarly analysis. Arising from a conference held at the College of the Holy Cross in November 2017, Religion, Protest, and Social Upheaval gathers contributions from ten scholars in religious studies, theology and ethics, and gender studies-from seasoned experts to emerging voices-to illuminate this tumultuous era of history and the complex landscape of social action for economic, racial, political, and sexual and gender justice. The contributors consider the history of resistance to racial capitalist imperialism from W. E. B. Du Bois to today; the theological genealogy of the capitalist economic order, and Catholic theology's growing concern with climate change; affect theory and the rise of white nationalism, theological aesthetics, and solidarity with migrants; differing U.S. Christian churches' responses to the "revolutionary aesthetics" of the Black Lives Matter movement; Muslim migration and the postsecular character of Muslim labor organizing in the United States; shifts in moral reasoning and religiosity among U.S. women's movements from the 1960s to today; and the intersection of heresy discourse and struggles for LGBTQ+ equality among Korean and Korean-American Protestants. With this pluralistic approach, Religion, Protest, and Social Upheaval offers a snapshot of scholarly religious responses to the crises and promises of the late 2010s and early 2020s. Representing the diverse coalitions of the religious left, it provides groundbreaking analysis, charts trajectories for further study and action, and offers visions for a more hopeful future.

Represents some of the best, cutting-edge thinking available on multiple forms of social upheaval and related grassroots movements. From the January 2017 Women's March to the August 2017 events in Charlottesville and the 2020 protests for racial justice in the wake of George Floyd's murder, social upheaval and protest have loomed large in the United States in recent years. The varied, sometimes conflicting role of religious believers, communities, and institutions in such events and movements calls for scholarly analysis. Arising from a conference held at the College of the Holy Cross in November 2017, Religion, Protest, and Social Upheaval gathers contributions from ten scholars in religious studies, theology and ethics, and gender studies-from seasoned experts to emerging voices-to illuminate this tumultuous era of history and the complex landscape of social action for economic, racial, political, and sexual and gender justice. The contributors consider the history of resistance to racial capitalist imperialism from W. E. B. Du Bois to today; the theological genealogy of the capitalist economic order, and Catholic theology's growing concern with climate change; affect theory and the rise of white nationalism, theological aesthetics, and solidarity with migrants; differing U.S. Christian churches' responses to the "revolutionary aesthetics" of the Black Lives Matter movement; Muslim migration and the postsecular character of Muslim labor organizing in the United States; shifts in moral reasoning and religiosity among U.S. women's movements from the 1960s to today; and the intersection of heresy discourse and struggles for LGBTQ+ equality among Korean and Korean-American Protestants. With this pluralistic approach, Religion, Protest, and Social Upheaval offers a snapshot of scholarly religious responses to the crises and promises of the late 2010s and early 2020s. Representing the diverse coalitions of the religious left, it provides groundbreaking analysis, charts trajectories for further study and action, and offers visions for a more hopeful future.

In Wild Experiment, Donovan O. Schaefer challenges the conventional wisdom that feeling and thinking are separate. Drawing on science studies, philosophy, affect theory, secularism studies, psychology, and contemporary literary criticism, Schaefer reconceptualizes rationality as defined by affective processes at every level. He introduces the model of "cogency theory" to reconsider the relationship between evolutionary biology and secularism, examining mid-nineteenth-century Darwinian controversies, the 1925 Scopes Trial, and the New Atheist movement of the 2000s. Along the way, Schaefer reappraises a range of related issues, from secular architecture at Oxford to American eugenics to contemporary climate denialism. These case studies locate the intersection of thinking and feeling in the way scientific rationality balances excited discovery with anxious scrutiny, in the fascination of conspiracy theories, and in how racist feelings assume the mantle of rational objectivity. The fact that cognition is felt, Schaefer demonstrates, is both why science succeeds and why it fails. He concludes that science, secularism, atheism, and reason itself are not separate from feeling but comprehensively defined by it.

In Wild Experiment, Donovan O. Schaefer challenges the conventional wisdom that feeling and thinking are separate. Drawing on science studies, philosophy, affect theory, secularism studies, psychology, and contemporary literary criticism, Schaefer reconceptualizes rationality as defined by affective processes at every level. He introduces the model of "cogency theory" to reconsider the relationship between evolutionary biology and secularism, examining mid-nineteenth-century Darwinian controversies, the 1925 Scopes Trial, and the New Atheist movement of the 2000s. Along the way, Schaefer reappraises a range of related issues, from secular architecture at Oxford to American eugenics to contemporary climate denialism. These case studies locate the intersection of thinking and feeling in the way scientific rationality balances excited discovery with anxious scrutiny, in the fascination of conspiracy theories, and in how racist feelings assume the mantle of rational objectivity. The fact that cognition is felt, Schaefer demonstrates, is both why science succeeds and why it fails. He concludes that science, secularism, atheism, and reason itself are not separate from feeling but comprehensively defined by it.

In Religious Affects Donovan O. Schaefer challenges the notion that religion is inextricably linked to language and belief, proposing instead that it is primarily driven by affects. Drawing on affect theory, evolutionary biology, and poststructuralist theory, Schaefer builds on the recent materialist shift in religious studies to relocate religious practices in the affective realm-an insight that helps us better understand how religion is lived in conjunction with systems of power. To demonstrate religion's animality and how it works affectively, Schaefer turns to a series of case studies, including the documentary Jesus Camp and contemporary American Islamophobia. Placing affect theory in conversation with post-Darwinian evolutionary theory, Schaefer explores the extent to which nonhuman animals have the capacity to practice religion, linking human forms of religion and power through a new analysis of the chimpanzee waterfall dance as observed by Jane Goodall. In this compelling case for the use of affect theory in religious studies, Schaefer provides a new model for mapping relations between religion, politics, species, globalization, secularism, race, and ethics.

In Religious Affects Donovan O. Schaefer challenges the notion that religion is inextricably linked to language and belief, proposing instead that it is primarily driven by affects. Drawing on affect theory, evolutionary biology, and poststructuralist theory, Schaefer builds on the recent materialist shift in religious studies to relocate religious practices in the affective realm-an insight that helps us better understand how religion is lived in conjunction with systems of power. To demonstrate religion's animality and how it works affectively, Schaefer turns to a series of case studies, including the documentary Jesus Camp and contemporary American Islamophobia. Placing affect theory in conversation with post-Darwinian evolutionary theory, Schaefer explores the extent to which nonhuman animals have the capacity to practice religion, linking human forms of religion and power through a new analysis of the chimpanzee waterfall dance as observed by Jane Goodall. In this compelling case for the use of affect theory in religious studies, Schaefer provides a new model for mapping relations between religion, politics, species, globalization, secularism, race, and ethics.

Across the humanities, a set of interrelated concepts - excess, becoming, the event - have gained purchase as analytical tools for thinking about power. Some versions of affect theory rely on Gilles Deleuze's concept of 'becoming', proposing that affect is best understood as a field of dynamic novelty. Reconsidering affect theory's relationship with life sciences, Schaefer argues that this procedure fails as a register of the analytics of power. By way of a case study, this work concludes with a return to the work of Saba Mahmood, in particular her 2005 study of the women's mosque movement in Cairo, Politics of Piety.