The bible "God's Word for the Oil Patch: Fuel for the Soul" offers insight into how people theorise both the value of energy and the kind of lives people need to live to access this value. The publication implies that to have the kind of soul that lives a good life, you need to manage oil and its energy: souls are things that need fuel, be it "God's word" or oil itself. Oil work, in this context, becomes soul work.

A row of clocks. Each one with an identical, nondescript face—except for the hands, which are conspicuous in their different orientations. Clocks are the kind of “religion” that spills out beyond the sphere of the sacred. Rows of clocks that evoke utopian, aspirational feelings of global connectedness. These are “religious” feelings in the deepest sense of the term.

A simple woodcut on a late-seventeenth-century membership letter of the confraternity of Souls of the Cathedral of Lima depicts two souls bathed in flames, gazing up at Christ crucified. Stylized drops of blood pour from each of Christ’s wounded hands, visual embodiments of the doctrinal logic behind indulgences—the great sacrifice of Christ and of the martyrs of the church created a treasury of merit that ordinary sinners could draw upon.

This is a pair of highly engineered, durable waterproof socks that exemplifies the rebranding of sportswear for the American Muslim market. Marketed as “wudhu socks,” the socks protect the feet and ankles from ritual impurities, and are intended to allow one not to wash one’s feet between ablutions.

On April 5, 1832, Peter Jones presented King William IV with a bible he translated into Anishinaabemowin. This exchange reflects Anishinaabe gift-giving practices, in which bible gifts can be regarded as practices used to build and refuse particular religious, political, and material relations.

Don Leo Jonathan was born 1931 to a Mormon family in Utah. During his professional wrestling career, Don Leo capitalized on certain anti-Mormon prejudices during a period of Mormonism’s erstwhile mainstreaming and clean-cut imagination in American culture, often performing as the "heel," or villain.

In 1929, Henry Ford opened the Henry Ford Museum. That same year Ford Motor Company set ablaze vast swaths of rainforest in Brazil to clear land for Fordlandia, one of Ford’s rubber plantations. In Ford’s “progressive” trail across the Americas and in pictured masses arrayed outside Ford’s plants, we glimpse material economies of religion christened as political economy and mass produced in Ford’s name.

The marketing of “wudhu socks" provides an interesting window onto how the forces of consumer capitalism in twenty-first-century America are brought to bear on a centuries-old hermeneutical, legal, and theological tradition in Islam that has long conceptualized purity through embodiment and objects.

The Bībī kā ʿalam, as it is popularly known, occupies a special, sacred class of ʿalams for the Hyderabadi Shiʿa. Containing Fatimah’s funerary plank, is a reliquary ʿalam and, while Hyderabad is distinctive for the extraordinary number of relics it possesses that are associated with the Imams and Ahl-e Bait, very few connect to Shiʿi women saints.

A parchment bifolio from the Kairouan collection presents a mystery. But like pottery in an archeological dig, this fragment is in situ, and clues to the identity of the author, the text, and the community of scholars that wrote and preserved it, are found in the rich context of this unique collection. Together, these manuscripts bear witness to a fascinating history of literary and cultural production, not only in North Africa, but in the broader Islamic world of the ninth and tenth century.

Rasheed Araeen’s Bismullah is noteworthy as the first work by the Karachi-born, London-based artist to enter the collection of Britain’s Tate Gallery in 1995. Bismullah deploys strategies of juxtaposition, disjunction, and doubling to combine visual imagery that references religion, empire, art history, and the artist’s personal biography. Through its montage tactics Bismullah not only maps the binaries of self and other that structure colonial discourse within and beyond the artistic field, but also recontextualizes these signifiers.

Hüdayi Yolu represents a modern artist’s loving depiction of his hometown and neighborhood, an homage to a local Sufi saint, the romanticized communal memory of Istanbul as an Ottoman metropolis, and Barutçugil’s approach to “Sufi” art.