Search Results (10)

The origin of this article lies in the concurrent existence of multiple religious groups in the United States and the interactions between them. This essay examines the dynamics of religious pluralism through the interaction of two religious groups—African Americans and Jews—in the realms of religion, society, and politics. Among the diverse religious groups in the United States, the growing presence of Jews, bolstered by migration from Germany in the 19th century and from Eastern Europe in the 20th century, introduced new traditions and significantly contributed to the development of religious experimentation among African Americans. The phenomenon of African American communities embracing Judaism exemplifies how religious pluralism and diaspora intersect to produce new forms of religious and cultural identity. These communities challenge traditional notions of both Jewishness and African Americanness, demonstrating the fluidity of identity in diasporic contexts. Full article

The present article traces the symbols of the eye (Greek: κόρη [maiden, concubine, pupil of the eye]; Latin: pūpilla; Hebrew: īshōn bath ʿāyin (‘apple of the eye’ or the ‘pupil of the eye’ [lit. ‘daughter of an eye’], i.e., the feminine divine Presence [Shĕkhīnāh]); Arabic: ʿayn; Persian: chashm) and the black pupil of the eye (Arabic: insān al-ʿayn; Persian: mardum-i chashm) in Sufism, both—in the context of Andalusian Sufism, specifically in Ibn al-ʿArabī’s poem entitled ‘I saw a Girl…’, in whose dark pupil or abyssal blackness (Arabic: ḥawar; Hebrew: īshōn), pleasure of the gaze (naẓar) and repository of the secret (sirr), resides the Beloved—as in the medieval Persian gnosis of the followers of al-Sahykh al-Akbar—Fakhr al-Dīn ʿIrāqī and Maḥmūd Shabistarī—, and the mystical poet Ḥāfiẓ Shīrāzī. Ibn al-ʿArabī and Shabistarī have had an explicit influence on the work of the reputed American video artist Bill Viola (Queens, New York, 1951), specifically in his two video/sound installations—He Weeps for You (1976) and I Do Not Know What It Is I Am Like (1986), in which the common image of the mirror pupil of the eye summarizes the entire ancient Neoplatonic conception of the θεωρία (contemplatio, speculatio). Full article

Esther, Mordecai and the Jewish People’s survival in ancient Persia alert readers that anti-Semitism can exist even in professedly peaceful and progressive settings. Esther’s scroll is not only designed to be read, but it too reads contemporary circumstances of trauma and oppression. This Hebrew Bible narrative offers a critique and a challenge to present interpreters, especially those belonging to professed progressive and peaceful societies. Esther’s scroll exposes how the propaganda of peace and progress, foundational to various imperial and institutional contexts, can veneer structures and events of violence and trauma. Informed by the death-dealing realities of anti-Black racism, a reading of Esther’s key scenes and themes provides insight into the destructive and deadly ways that injustices such as anti-Black racism are supported and sustained by institutional policies and practices. Inherent within this Jewish survival account is an indictment of complicit and culpable individuals and institutions that enable, fund and sanction violence against marginalized members. Although there are numerous sites of oppression and violence throughout society, this essay highlights the institution of academia, which is often upheld as a paragon of progress and peace but which is frequently a prime site of racism and its attendant inequities. As a piece of trauma and survival literature, Esther’s scroll makes a valuable contribution to the repertoire of resilience and resistance curated by many Black individuals and communities to counter anti-Black racism. Full article

This article examines the reach of Black Internationalism, a dialogue on race, politics, and modernity nurtured by Black nationalists in the United States, between 1971 and 1974. It focuses on Israel’s encounter with the topic and how Israeli political leaders neutralize its effects. Israel, one of America’s closes Cold War allies, faced three explosive movements with ties to the discourse and politics of Black Internationalism—the Israeli Black Panthers, the Black Hebrews, and the Jewish Defense League. Each group challenged the narrative of inclusion the nation cultivated since its inception. Israel’s ability to manage the crisis of Black Internationalism demonstrates the topic’s global reach in the final stages of the Cold War, but also its limitations. Full article

This thought experiment in comparison ponders a Black man’s conviction that his Hebrew identity would make him immune to COVID-19. Surfacing the history of the claims and the scholar’s own suspicions, the paper examines the layered politics of identification. Contra an essentialist understanding of the terms, “Hebrew” and “Hebrews” are shown to be classificatory events, ones imbricated in the dynamics of racecraft. Furthermore, a contextualization of the “race religion” model of 19th century scholarship, 20th century US religio-racial movements, and the complicated legacy of Tuskegee in 21st century Black vaccine hesitancy help to outline the need for inquisitiveness rather than hubris in matters of comparison. In so doing, this working paper advances a model of the public scholar as a questioner of categories and a diagnostician of classification. Full article

This essay argues that the distinctive aesthetic practices of many African American Christian congregations, indexed by the phrase “the Black gospel tradition”, are shaped by a sacramentality of sound. I contend that the role music routinely plays in the experience of the holy uncovers sanctity in the sound itself, enabling it to function as a medium of interworldly exchange. As divine power takes an audible form, the faith that “comes by hearing” is confirmed by religious feeling—both individual and collective. This sacramentality of sound is buttressed by beliefs about the enduring efficacy of divine speech, convictions that motivate the intensive character of gospel’s songs, sermons, and shouts. The essay begins with a worship service from Chicago, Illinois’ Greater Harvest Missionary Baptist Church, an occasion in which the musical accompaniment for holy dancing brought sound’s sacramental function into particularly clear relief. In the essay’s second section, I turn to the live recording of Richard Smallwood’s “Hebrews 11”, a recording that accents the creative power of both divine speech and faithful utterances, showing how reverence for “the word of God” inspires the veneration of musical sound. In the article’s final move, I show how both of the aforementioned performances articulate a sacramental theology of sound—the conviction that sound’s invisible force brings spiritual power to bear on the material world. Full article

The most violent American and European antisemites in the 21st century, including not only Jihadists but also white (and black) supremacist terrorist, made some reference to religion in their hatred of Jews. This is surprising. Religious antisemitism is often seen as a relic of the past. It is more associated with pre-modern societies where the role of religion was central to the social and political order. However, at the end of the 19th century, animosity against Judaism gave way to nationalistic and racist motives. People such as Wilhelm Marr called themselves antisemites to distinguish themselves from those who despised Jews for religious reasons. Since then, antisemitism has gone through many mutations. However, today, it is not only the actions of extremely violent antisemites who might be an indication that religious antisemitism has come back in new forms. Some churches have been accused of disseminating antisemitic arguments related to ideas of replacement theology in modernized forms and applied to the Jewish State. Others, from the populist nationalist right, seem to use Christianity as an identity marker and thus exclude Jews (and Muslims) from the nation. Do religious motifs play a significant role in the resurgence of antisemitism in the 21st century? Full article

This paper will look at the way the African Hebrew Israelites of Jerusalem have utilised the theological narrative of marginalisation in their quest for identity and self-determination. The African Hebrew Israelites of Jerusalem are an expatriate black American group who have lived in Israel since 1969, when their spiritual leader, Detroit-born Ben Ammi, received a vision commanding him to take his people back to the Promised Land. Drawing on a long tradition in the African American community that self-identified as the biblical Israelites, the African Hebrew Israelites are marginalised in their status as Americans, as Jews, and as Israelis. We will examine the writings of Ben Ammi in order to demonstrate that this biblically based motif of marginalisation was a key part of his theology, and one which enabled his movement to grow and sustain itself; yet, in comparison with other contemporaneous theological movements, Ben Ammi utilised a specific variant of this motif. Rejecting the more common emphasis on liberation, Ammi argued for an eschatological reorientation around the marginalised. This article will conclude that Ben Ammi’s theology is key to understanding how the community has oriented itself and how it has proved successful in lasting 50 years against both internal disputes and external attacks. Full article

This article considers the process of identity formation among soldiers in the Israel Defense Forces (IDF) who were born into the African Hebrew Israelites of Jerusalem (AHIJ), more commonly known as the Black Hebrews. The AHIJ are a sect of African Americans who began settling in Israel in 1969 and who identify as direct descendants of the Biblical Israelites. Due to the group’s insular nature, the IDF is the primary state institution in which they fully participate, and their mandatory service is a source of both pride and consternation for community members and leaders. Considering the personal experiences of 14 African Hebrew soldiers who enlisted between 2009 and 2010, the article argues that while the soldiers by and large maintain their distinctive identity during the course of their service, they also internalize some of the language, attitudes, and cultural touchstones of the majority Israeli Jewish population. As a result, they experience a kind of “double consciousness”, the feeling of dislocation first described by the African American scholar W. E. B. Du Bois at the turn of the twentieth century. Full article

This paper explores the educational journeys of three tenured, Seventh-day Adventist (SDA) professors who serve at public research-intensive universities as professors of education. We discuss how our journeys in and through Adventist education impact our pedagogy and offer insights that can be helpful to other Christian educators, students, and parents who would like to learn how to navigate a path to a career in higher education. The three of us could be described as somewhat of an anomaly in terms of our identities and positionalities as Black male Seventh-day Adventist (SDA) professors in public universities—yet we know that there are many other people from the neighborhoods and churches where we grew up who could be doing similar work but for various reasons did not get access to this opportunity. The goal of this critical trio-ethnographic paper is to offer a counter-narrative on Black male SDA education and possibilities, through our personal reflections and analyses of our educational experiences in SDA education that inform the way we engage our students now as SDA and culturally relevant teachers in public universities. Full article