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Andrew Quintman speaks with Kristian Petersen about his award-winning book "The Yogin and the Madman: Reading the Biographical Corpus of Tibet's Great Saint Milarepa."

Among the many important things that feminist theologian Letty Russell taught me is the importance of seeing one’s work in the academy as activism—or perhaps better put, that a key component of scholarly work should be done through the framework of activism. Indeed, Russell was one of three people I dedicated my 2008 AAR Presidential Address in memory of, honoring scholars whose work embodied scholarship and activism.¹ She taught me that it was important to be passionate about what I teach and also about how I teach it.

Historically, systematic theology has been an institutional bloc within the field of theology that has in many ways ignored the matrix of difference while upholding orthodoxy. Nevertheless it has been forced to contend with the critical questions of race, class, gender, and sexuality because those intersections figure prominently in the work of contemporary, constructive, and queer theologies. Many of these theologies use feminist and queer theories to address systems of difference and oppressions, but their roots in traditional identity politics result in representational theologies. Such reliance undermines the relational aspects of interconnection and interrelatedness that can emerge by moving beyond traditional theories of representationalism that is found in theories of intersectionality.