Kaylee Steck investigates the diversity of state Islam in Morocco, including the ways it manifests across the densely interconnected fields of education, politics, religious practice and religious programming. Given the breadth of these manifestations, Steck argues that Moroccans engage with official religious discourse in different ways, rendering not a uniform experience of Islam, as the state may prefer, but unique and diverse quotidian experiences alongside multiple state Islams with different discourses and iconographies. In doing so, Steck resists the notion of state religion as a coherent set of policies and institutions.
Samuel Tongue merges book history, marginalia studies, reader usage, cartography, and cultural geography to theorize the inclusion of maps as an example of biblical marginalia in 16th-century printed Bibles. By examining a specific example of a user adding their own marginal map, Tongue focuses on religious, historical and economic forces that undergird their authority, arguing that, for a certain user, these maps produce an imagined ‘Palestine,’ framing the land as stage for a divine history, while also underwriting the ‘truth’ of the biblical texts in a type of cartographical Protestant geopiety.
Prea Persaud argues that “jhandis”, triangular flags placed on bamboo and planted near homes and temples, are not just a religious symbol but an identity marker that indicates the presence of Indo-Caribbeans. Indo-Caribbeans use jhandis as both a proclamation of their faith as well as a way to combat what they view as attempts to erase their culture and history.