Search Results (66)

The events of 2020 reached a fever pitch with the May 25th murder of George Floyd, but earlier on the same morning, a chance encounter between dogwalker Amy Cooper and birding enthusiast Christian Cooper also laid bare enduring social relations. As video footage of the encounter spread across social media, it sparked both public outrage and discourse regarding Black nature enthusiasts. Employing a historical-interpretive method informed by conversation analysis and guided by “whiteness as property,” I assemble news articles, social media posts, and video footage to analyze the events in Central Park and their aftermath. To unsettle existing paradigms regarding who we imagine are entitled to the great outdoors, I identify potential collaborative partners across scales who can further the goals of education, recruitment, and visibility for Black nature enthusiasts and professionals. I demonstrate how expanding environmental justice to include anti-Black racial violence allows us to recognize that the specter of lynching defies geographic boundaries, diffusing across space and time, occasionally coalescing to defend white privilege and historic racial orders. Full article

This approach to Hölderlin’s translation of Sophocles’ famous play modulates in significant ways the usual readings in which Antigone has become, over the centuries, an example of an early claim for natural law. Hölderlin’s insights inaugurate a new and innovative view that significantly affects this understanding. His version points to the authentically Greek legal aspect of Antigone’s position as an epicler daughter, claiming her dynastic prerogative to take over the palace and her father’s legacy. Hölderlin’s clues guide us to a reading that restores the tragic dilemma beyond the black-and-white Christian polarization of saintly Antigone and evil Creon and enhances both the heroine’s and Creon’s ambiguities in this rich and ironic text. Full article

Born the seventh son of a Louisiana preacher in 1942 and becoming the co-founder of the Black Panther Party in 1966, Huey P. Newton evidenced a complex, changing, and contradictory synthesis of faith and facts until his death in 1989. Focusing on 1960s’ U.S. Black Nationalism as materialist, Maoist, and Marxist in its appeals to objectivity, rationality, and positivist science, some scholars have presented Black Nationalist contempt for religion as pacifying and counter-revolutionary. Conversely, others have focused on the religious-like nature of formally secular 1960s’ Black Nationalism, even framing it as a “form of piety” and a “politics of transcendence”. Between these bookends, the Black Panther Party and Huey P. Newton have simultaneously been characterized as both “anti-religious” and as possessing an “innate spirituality”. I attempt to reconcile these divergent interpretations through an analysis of Newton’s worldviews (culled from his graduate school papers, published articles and books, and speeches and interviews). Newton frequently described aspects of the human condition as partially spiritual and in so doing, regularly married dialectical materialist variants of anti-capitalism, Black Nationalism, and ethno-racial self-determinism with “mystical” and theological aesthetics, concepts, stories, and styles from a variety of religious and philosophic traditions. These “paradoxical pieties” included, but were not limited to, the embrace and critique of spiritual existentialism and transcendentalism; deism and theosis; Christian hermeneutics; Zen Buddhism; and Vedic and Pranic Hinduism. Full article

The centrality of disruption as a graced moment of awakening social imagination to a new dawn where human flourishing becomes a possibility ought to be the focus of the church’s praxes of sacramental rituals. In fact, Christianity is itself a religion of disruption. The God–human reality that manifests itself in Jesus Christ is itself a graced disruption. God chooses to disrupt the familiar world of fallenness and thus offers God-self as a mediating gift that reorients creation to a new way of being that transcends the familiar orientation towards sin. Disruption, as an existential phenomenon, is not alien to the human condition. In fact, all aspects of human life are saturated with disruption. In fact, grace is itself God’s disruptive intervention in human history. Since creation embodies the goodness of God, creation can be said to be a sacramental symbol of disruption. In a social world where racism and other structures of marginality operate, victims of such marginalities embody in their existence the disruptive grace that can transform such a society. Black bodies are loci for encountering the disruptive grace intended to end the vice of racism. They also serve as the loci for the church to imagine a new way of being a sacrament of disruption in the world because of their existential proximity to the historical realities defining the life of Jesus Christ as a victim of the hegemony of empire. This work shows how black bodies can help foster a new imagination of the human in our contemporary world where systems of marginalization continue to shape human life in general. It attempts to address the following question: how can one conceive of black bodies in a world defined by systems of erasure that directly affect black persons and their embodied agencies? To do this effectively, this work appropriates a constructive theological approach that grounds itself in an interdisciplinary discourse with the intent to argue that to speak of the human person is to instantiate a polyphony of insights: insights that appeal to an ethical consciousness that is defined by altruism. Full article

The majority of US Black social movement organizations during the second half of the twentieth century had explicit ties to either Christian or Islamic religious institutions. The Black Panther Party (BPP) was a notable outlier in its secularism. Through the lens of radicalization, this paper examines the place of violence in the Party’s ideological platform and political practice relative to the Party’s secularism and experience of state repression. Drawing on newly available archival materials, we examine how Party members conceptualized their own programs, made sense of, and responded to the repressive intervention of state actors and institutions in their attempts to create social change. Full article

Growth in forms of violence germinates from the abject soil of racism and colonialism. This article investigates religious racism in Brazil in the State of Rio de Janeiro through in-depth case studies and published data. First, I analyze how religious racism is utilized as a means to legitimize the demonization and consequent violence directed at Afro-Brazilian religions. Through an analysis of terreiro leaders’ discourses, I present a conception in which demonization and deliberate attacks imply the persecution of ways of being, existing, doing, and living of Black African origin. I use this lens to highlight the role that neo-Pentecostal churches and the theology of spiritual battle play in the resurgence of violence against Afro-religious people. Then, I problematize the harmful relationships between the demonization of terreiros and the extremely warlike conception of Christian faith. Ultimately, I argue that racist theological discourse of demonization manifests itself through verbal, physical, psychological, moral, and patrimonial aggression, putting the existence of terreiro peoples and communities at risk. Full article

This article is based on a months-long investigation and aims to contribute to the scientific understanding of the process of racialisation of the sub-Saharan migrants in Tunisia. The starting point of our research was the speech given by the Tunisian president, Kais Saied, in February 2023. In the light of new negotiations with the EU for technical, administrative, and financial support in the management of migration in the Mediterranean, the president emphasised the importance of Tunisia being and remaining Arab and Muslim. The sub-Saharan migrants who have penetrated the Mediterranean area in large numbers, mostly via Libya or Algeria, are black. Many of them are also Christians. The Tunisian case regarding the racialisation of migrants is similar to the dynamics of political discourses and actions of systemic racialisation in European countries. Our thesis is that racialisation based on religion and/or skin colour is part of a more complex dynamic, defined by the capitalist mode of production, which, due to its inner contradictions, simultaneously requires and expels human labour force. We claim that the permanently expelled constitute surplus populations that are, due to not being disciplined by the capitalist markets, considered dangerous, which is why they fall under police jurisdiction. This process of policing surplus populations is what constitutes contemporary systemic racism as a special mode of state politics, whereby “race” is the result of said process and not determined by its biological, religious, ethnic, or cultural characteristics. We support our thesis by a fieldwork study consisting of qualitative interviews with Tunisian experts, conducted based on purposive sampling and subsequent qualitative coding, as well as of three personal narrative interviews, which were conducted with sub-Saharan migrants from Cameroon, who had been living in a refugee “village” in the north of Tunisia for more than a year. Full article

This qualitative study takes place in an urban community that has high rates of HIV among Black youth. Six faith leaders were interviewed (five identified as Christian and one identified as Muslim). Three major themes arose from the interviews, including (1) the role of sex and HIV; (2) hindrances to sexual health conversations with youth; and (3) considering religious principles to prevent HIV in Black youth. Findings from this study can be used to inform an HIV-prevention curriculum for Black youth who identify strongly with their religion and spirituality and live in high HIV-risk communities. Full article

This paper examines the writings of European travelers, chaplains, and resident doctors on pandemics in the Mediterranean regions from the 16th to the 19th centuries. Using French comparative literary theory, the article highlights how Muslim communities in Egypt, Turkey, Aleppo, and Mecca were stereotyped based on their belief in predestination, their failure to avoid contamination, and their lack of social distancing during plague outbreaks. This paper argues that travelers were influenced by Renaissance humanism, Ars Apodemia, religious discourses, and texts, such as plague tracts, model town concepts, the book of orders, and tales, and that they essentialized Mediterranean Islamicate societies by depicting contamination motifs supposedly shaped by the absence of contagion theory in prophetic medicines. Regarding plague science, this paper concludes that Christian and Muslim intellectuals had similar approaches until the Black Death and that Arabs were eclectic since the Abbasid period. This paper further maintains that the travelers’ approaches fostered chauvinism and the cultural hegemony of the West over the Orient since the Renaissance and Enlightenment periods, driven by eschatology, conversion, and power structure narratives. Full article

Since 2018, the authors have been working on reconstructing the exterior of the Great Pitiunt Roman fortress in 3D. This article presents the results of the visualization of the exterior and interior of the temple complex. During the study, the dimensions and plans of the site were analyzed, revealing discrepancies in various sources. To clarify the complex’s dimensions, aerial photography using UAV was conducted, and photogrammetric models, orthophoto, and digital surface models were created. The research also uncovered previously unrecorded architectural features. During the reconstruction of the temples, much attention was paid to the structural design of the buildings, connections and load distribution. Engineering calculations have been carried out for the clarification of the structural solutions. The article presents the results of a detailed reconstruction of the exterior, interior and structural features of Temple Nos. 1–4, based on preserved archaeological evidence, excavation results, contemporaneous Early Christian sites, and an analysis of the materials and technologies used at the time. The reconstruction of the mosaic floor of Temple No. 2 allowed a realistic visualization of the interior. Full article

This paper builds upon and extends Christian and legal scholarship on the civil rights movement by illuminating a climate of religious freedom that served as a catalyst for and was integral to the success of the spirited activism of the civil rights movement. To date, scholars have not extensively considered how the expansion of religious freedom in church and state jurisprudence both directly and indirectly created a climate that contributed to the success of the CRM, and how advancements in civil rights impacted the broader revolution occurring in constitutional rights. The climate of religious freedom included court support for evangelizing in residentially exclusive areas, exemptions for conscientious opposers from participating in oath swearing and other ceremonies, and exemptions from other general laws that unduly inhibited the free exercise of religious rights. Full article

Limited studies have empirically investigated the impact of adverse childhood experiences (ACEs) among Black clergy and religious leaders despite their status as helping professionals who are implicated in times of crisis. In light of cultural considerations that position African American churches as trusted institutions linking local communities of color with various social services, African American religious leaders are particularly implicated during crisis situations such as the COVID-19 pandemic. Accordingly, the present study investigates the relationships between adverse childhood experiences, religious coping, and social support from one’s congregation among a sample of Black religious leaders within Christian churches. Compared to a national sample of Black Americans, we observed significantly higher prevalence rates for four forms of adverse childhood experiences: emotional neglect, parental separation or divorce, mental illness in the household, and an incarcerated family member. The results from two moderated moderation statistical models indicated that higher adverse childhood experiences predicted greater endorsement of PTSD symptoms and that negative religious coping strengthened this relationship. Furthermore, this moderation effect was itself moderated by greater perceived emotional support from one’s congregation, such that greater support mitigated this moderation effect. Conversely, we also found that positive religious coping has the potential to compensate for the lack of emotional support from the congregation. Implications for caring for clergy and religious leaders both within the church and in seminaries are provided. Full article

This essay employs Dr Martin Luther King, Jr’s sermon, “The Three Dimensions of a Complete Life”, as an acute lens through which to assess and impart new meanings to African–American activists’ strivings to reach an ideal state of humanness and communal holism as they fulfilled their personal, political, and spiritual missions in the food realm during the 1960s Civil Rights era and the contemporary food justice movement. Narrative analyses of these Black activists’ personal testimonies convey that their discrete journeys to completeness—what Dr King called the ideal state of humanity in its fullness—were not only facilitated by a divine calling but were also conditioned by the enactment of their Christian faith, particularly in reconciling the affective tolls engendered by their participation in lunch-counter sit-ins and by their quests to help alleviate food insecurity among impoverish populations in the American South. Indeed, when these individuals consciously endeavored to master the three dimensions of a complete life—recognize their agency, honor the interconnectedness of humanity, and seek God’s guidance in doing both—were they able to embody their best selves and demand the realization of a truly democratic nation. Full article

Quakers became the first group in history to develop a consciousness about slavery and spearheaded the early movement in America and Britain that led to its abolition. Why did they develop this consciousness? What was the spiritual matrix that moved them to denounce a well-accepted and well-established practice that existed in most cultures from time out of mind? The following article helps answer this question. It particularly accents their radical emphasis upon egalitarianism—an emphasis that began in Christianity with the teachings of Jesus and Paul and came to the forefront in Protestantism with Martin Luther’s teaching on the priesthood of the believers. The Quakers followed the doctrine of equality in the Bible, particularly stressing the monogenetic origin of humans in the book of Genesis and the universal redemption of Christ for the fallen race of Adam. They took this egalitarian message much further than others through deconstructing Luther’s priesthood of the believers and rejecting the hierarchical structure of the church in toto, including any professional clergy that would administer the sacraments or preach an authoritative word from the Bible. All Christians were equal before God and received the same immediate instruction from the Holy Spirit, no matter what their race, gender, or position in life. This decided emphasis upon the priesthood of believers made Quakers treat everyone the same and led them to question the inferior status of blacks and a degrading institution like slavery. Full article

The film Sunset Limited is an HBO adaptation of Cormac McCarthy’s play of the same name, and it is an in-depth character study of two individuals: Black (played by Samuel L. Jackson) and White (played by Tommy Lee Jones). In the beginning of the film, Black has already saved White from committing suicide and they are sitting together at a small, round kitchen table; viewers learn that Black was going to work when he saw White on the train platform about ready to jump in front of the Sunset Limited. Black is a religious Christian and White is an outright atheist; one believes in Jesus Christ and one believes in nothing; one has faith and one has no faith in anything. These ideological standpoints (the lack of an ideology is still an ideology) are the foundation of this text. The focus of Suset Limited is the push and pull between religious belief (Black) and philosophical thought (White), which ultimately will determine whether White stays and decides to live, or goes and decides to take his life. In essence, Sunset Limited is an exercise in rhetoric, in the art of persuasion, and how this artform can be used in both religious and secular conversation. This study of Sunset Limited will devote time to Cormac McCarthy’s connections to religion and philosophy using research about his work; then, there will be an in-depth textual analysis of the film, which will speak to not only who these characters are but also what they want to relay to one another about what they know (rather than what they believe) about the world. Black and White are polar opposites of each other (black and white); what this essay intends to prove is that there are similarities to their thought processes, even if they may not recognize it. Full article