Based on extensive field work focused on interreligious peacebuilding practices in Kenya and the Philippines, this article argues that decolonial accounts of peacebuilding, in line with decolonial interventions in the study of religion, remain captive to the task of epistemological undoing and thus insufficiently relevant to the precarious lives of many invisibalized people in the global South. The question is whether decolonial thinking in the study of religion and theology should concern itself with such pertinence. I first examine the colonial legacy of “peace” and key features of decolonial interventions in the modernist, civilizational, and developmentalist discourses within which “peace” is embedded. Next, I analyze how interreligious peacebuilding practices both entrench coloniality while improving the lives of people who engage in such practices and how such practices rely on thin or “sticky notes” religiosity, deeply inconsistent with decolonial theologies and religiosity. Finally, I show how, on the ground, mere existence and overcoming hate reside along a spectrum of decolonial politics.

中文翻译：

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非殖民化宗教与和平实践：来自后殖民世界的两个案例研究

基于广泛的领域的工作主要集中在肯尼亚和菲律宾宗教间和平建设实践，本文认为建设和平是decolonial账户，与在宗教研究decolonial干预线，保持圈养认识论撤消的任务，从而在不足有关在全球很多南方invisibalized人的生命岌岌可危。现在的问题是在宗教和神学的研究decolonial思考是否应该用这样的针对性关注自身。我首先考察了“和平”的殖民遗产以及现代主义、文明和发展主义话语中嵌入“和平”的非殖民干预的主要特征。下一个，我分析一下宗教和平建设的做法既巩固殖民同时提高的人谁搞这种做法和实践如何这样的生活依靠薄或“即时贴”的宗教，深深不符合decolonial神学和宗教。最后，我将展示如何，在地面上，存在本身并沿decolonial政治的光谱克服仇恨驻留。