The fifth post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!
Like every other ideology—as I hope we are coming to see in this series—the ideology of integrationism was forged in the furnace of history, not found in the pages of the Bible, the imprint of nature, conscience, common sense, or what have you. It needn’t have been so; there were other analytics available. No, the ideology of integrationism, which had become the standard view of proper “race relations” in America by the mid 1970’s, was an historically contingent product of two powerful convergences: (1) the mainstream absorption of the CRM discourse into the prevailing ideology of abstract liberalism and (2) an unstated compromise between White progressives and the Black middle class to reject the discourse of “Black Power” and the Black nationalist movement.
Please take a look and let me know what you think!
The fourth post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!
… [A]s the law has outlawed racial discrimination, it has affirmed that Black Americans can be without jobs, have their children in all black, poorly funded schools, have no opportunities for decent housing, and have very little political power, without any violation of antidiscrimination law. …
Please take a look and let me know what you think!
[A]s surely as the law has outlawed racial discrimination, it has affirmed that Black Americans can be without jobs, have their children in all black, poorly funded schools, have no opportunities for decent housing, and have very little political power, without any violation of antidiscrimination law. (Alan Freeman, “Legitimizing Racial Discrimination Through Antidiscrimination Law,” p. 1050)
Following 200 years of slavery, the Civil War, the abandonment of Reconstruction, and 100 years of both legal and de facto nationwide Jim Crow, it should be no wonder that in the 21st century, the average “White” child is born into a family with ten to twenty times the wealth of a “Black” peer…
The third post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!
… Bell’s work signaled a return to the more ‘radical’ elements of W.E.B. Du Bois, Oliver C. Cox, Stokely Carmichael, and even Dr. King, with a renewed emphasis on race-consciousness, power dynamics, economic explanations, and substantive equality over symbolic equality …
Please take a look and let me know what you think.
Though I’ve covered Critical Theory generally, I’ve begun a new series on Critical RACE Theory proper over on The Front Porch! I’m attempting to approach the subject in a more historical manner that I hope will facilitate greater understanding of the subject.
So grateful they were kind enough to publish it! Please take a look and let me know your thoughts!
Since the topic is now Shenvi’s fourfold construction, clarification is first in order:
T1: I don’t think anyone’s position is that, a priori, societies are divided into oppressor/oppressed, or that, a priori, “white” or “male” are dominant classes. The argument is that given a society structured to distribute advantages/disadvantages according to socially constructed group membership, dominant groups are in a structurally oppressive relation to subordinate groups, by virtue of said distribution. No one can doubt this was true of “white” and “male” throughout American history; and all should recognize that this is not true of societies structured along different lines. Whether one lives in such a society is an empirical, a posteriori, question, not a subject of armchair theorizing nor biblical exegesis.
First, Dr. Shenvi asks how I’ve been mischaracterized. I count three in his latest post:
I’ll state for the third time that there are many critical theories which have developed since the origin of Critical Theory in the Frankfurt School, which is what Brad’s sources are characterizing.
Again, this is false. From my very first post, I pointed to Sensoy/DiAngelo and Delgado/Stefancic to define Shenvi’s own suggested titles for his fourfold construction, and added Levinson and multiple other sources in my last post. Must we do this again? I’m willing.
I’m honestly disappointed to be mischaracterized so soon into this discussion. I simply did not criticize Dr. Shenvi’s supposed “core tenets” of CT by means of Horkheimer’s 80 y/o definition. I cited Sensoy and DiAngelo’s 2017 “Brief Overview of Critical Theory,” which contains no mention of Shenvi’s fourfold construction, but rather focuses on the socialization of knowledge, social constructivism, and social critique motivated by “the ideals of equality” (pp. 25-27). I cited Delgado and Stefancic’s 2017 answer to, “What is Critical Race Theory?,” noting again no mention of the fourfold construction, but instead the ordinariness of racialization, interest convergence, the social construction of race, differential racialization, intersection of identities and anti-essentialism, and the “unique voice of color.” And since Shenvi also suggested “Critical Social Justice” as a name which might represent his own construction, I cited Sensoy/DiAngelo’s 2017 definition, which, again, does not mention his fourfold construction.
I was reticent to agree to this topic since I’ve likewise argued that Critical Theory (CT), as a total system of belief and practice, is anti-Christian. But given the constant claim that those actively confronting racism in the Church are “driven by,” “steeped in,” or “following” CT rather than the Bible, while simultaneously never presenting an accurate description of CT, I’m motivated to engage.
Dr. Shenvi rightly anticipated this response but seems to underestimate its import. If one is going to attribute CT to an evangelical’s beliefs in order to claim dangerous influence, one is required to attribute that which is distinctive to the tradition, not simply that which is included, though common to other and much earlier traditions (see, e.g., the entire history of the Civil Rights movement).