Saba Mahmood (1961–2018)

2021 ◽  
Author(s):  
Noah Salomon
Keyword(s):  
Saba Mahmood

scholarly journals A interface sujeito-agência no campo curricular: que contribuições das pesquisas (auto)biográficas?

2019 ◽  
Vol 4 (11) ◽  
pp. 714
Author(s):  
Natália Rodrigues Mendes ◽  
Carmen Teresa Gabriel
Keyword(s):  
Judith Butler ◽  
Saba Mahmood

Considerando a intensificação da inserção dos estudos narrativos e/ou (auto)biográficos no campo do currículo, nos últimos anos, o objetivo deste texto é refletir sobre a articulação sujeito-agência, nos estudos do campo curricular, a partir das contribuições teórico-metodológicas das pesquisas (auto)biográficas. Nosso interesse em compreender os processos de subjetivação em contextos de formação, nos faz apostar nesta abordagem como um campo profícuo para pensar a complexa relação entre sujeito e estrutura, na leitura política do social. Trata-se de reconhecer a potencialidade analítica das narrativas (auto)biográficas, na compreensão da agência para além do par binário resistência e sujeição, hegemonicamente mobilizado nas análises do campo educacional, como polos dicotômicos e excludentes. Em diálogo com autores como Judith Butler (2014), Gert Biesta (2013) Christine Delory-Momberger (2011a; 2011b; 2012; 2014; 2016; 2017) e Saba Mahmood (2005; 2006), apostamos teoricamente no entendimento de que “tornar-se sujeito” ou produzir subjetividades políticas depende diretamente da regulação e, portanto, os meios que garantem a subordinação dos sujeitos são os mesmos que possibilitam a rebeldia ou o deslocamento em relação a essa sujeição.

Liberal Political Philosophy of Religious Difference after Saba Mahmood

2019 ◽  
Vol 7 (4) ◽  
pp. 301-322
Author(s):  
Christoph Baumgartner
Keyword(s):  
Political Philosophy ◽  
Theory Development ◽  
Social Practices ◽  
Social Critique ◽  
Form Of Life ◽  
Religious Difference ◽  
Religious Accommodation ◽  
Immanent Critique ◽  
Opposite Sex ◽  
Saba Mahmood

This contribution responds to Saba Mahmood’s critique of secularism and uses it for theory development in liberal political philosophy. Building on the work of Rahel Jaeggi I reconstruct selected parts of Mahmood’s works as an immanent critique of secularism as a form of life. I argue that liberal egalitarian political philosophical approaches to religious difference should broaden the focus of social critique. Beyond – but not instead of – formal regulations such as constitutional law and religious accommodation, political philosophy needs to address what Mahmood calls “ethical sensibilities”, and informal social practices and conventions. My considerations are informed by an exploration of the refusal of some pious Muslims to shake hands with someone of the opposite sex, and controversies about this issue in Western-European countries.

The Politics of the Veil in Medieval Christianity

2019 ◽  
Vol 7 (4) ◽  
pp. 245-262
Author(s):  
Karl Shuve
Keyword(s):  
Feminist Theory ◽  
Conceptual Understanding ◽  
The Body ◽  
Liberal Politics ◽  
Religious Difference ◽  
Cultural Specificity ◽  
Saba Mahmood ◽  
Feminist Historiography ◽  
The Veil ◽  
Medieval Christianity

Saba Mahmood begins Politics of Piety with a question: ‘[H]ow should issues of historical and cultural specificity inform both the analytics and the politics of any feminist project?’ She notes that while many forms of ‘difference’ have been integrated within feminist theory, ‘religious difference’ has received comparatively little emphasis. She attributes this to the ‘vexing relationship between feminism and religion,’ arising from feminism’s firm situation within ‘secular-liberal politics.’ In this essay, I explore how Mahmood’s insights might enrich the study of premodern Christianity. My particular focus will be a central, yet highly contested, aspect of medieval women’s piety: the practice of nuns taking the veil during consecration, marking them as ‘brides of Christ’. I hope, with Mahmood, to consider how an analysis of ‘the particular form that the body takes might transform our conceptual understanding of the act itself’, offering new possibilities for the practice of feminist historiography.

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