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!
Nearly one week ago, the pastoral staff of First Baptist Church Naples released a statement announcing that pastor Marcus Hayes had failed to reach the threshold of 85% in the congregation’s vote for senior pastor, retaining only 81% of the total vote. On its own, this is not entirely remarkable as many churches have an even higher vote threshold required for installation. But what set the internet ablaze was the staff’s statement that, “through social media, texting, phone calls, and emails, racial prejudice was introduced into our voting process.” The usual suspects aligned on each side of the ensuing debate, some seeking immediate disciplinary action, some seeking more information, and others assuming it was a lie, given that over 360 members—those who voted “no” and/or actively campaigned against him—would have to have been white supremacists; a near impossibility, in their minds, in modern America.
Within a couple days, emails began to be released which, to many, painted a very different picture. None of the emails produced mentioned anything about Hayes’ race nor included any specific racialized language. Reformation Charlotte, the blog which has been publishing the emails, summarized the nature of the “group of concerned FBCN members’” critical campaign against Hayes:
Many who claim to “oppose racism in all its forms,” yet condemn the work of Antiracists in modern America, truly believe they are simply hearkening back to a purer, more Christian, anti-racism of Dr. Martin Luther King, Jr. For example, in an article decrying the “identity politics” of modern Antiracism, we read:
The Civil Rights Movement, second-wave liberal feminism, and Gay Pride functioned explicitly on these values of universal human rights and did so to forward the worth of the individual regardless of status of race, gender, sex, sexuality, or other markers of identity. They proceeded by appealing directly to universal human rights applying universally. They demanded that people of color, women, and sexual minorities no longer be discriminated against and treated as second class citizens. They insisted that within a liberal society that makes good on its promises to its citizens, everyone should be given the full range of rights, freedoms, and opportunities.
Allow us to take stock. The original topic proposed by Dr. Shenvi was, “Is Critical Theory a Threat to Evangelicalism?” Shenvi attempted to present the “yes” position by offering the “core tenets of contemporary critical theory” (“fourfold construction”), arguing that these are contradicted by Scripture (“threat” in principle) and are held by some evangelicals (“threat” as “currently negatively impacting”), offering four quotes to demonstrate the latter.
I responded by noting that,
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….
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.