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Essays on race theory
Essays on race theory
Essay on slavery in the old testament
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Blacks of the Bible
Any attempt to establish a universally accepted statement as to the presence of blacks in the Old Testament would be futile for several reasons. Firstly, current definitions of a black or Negro person may differ greatly dependent on the context of their usage, and therefore any study aimed to show the presence of blacks in the bible would be limited to the definition used by either the author or the reader of such a study. Also, the concept of race defined on a basis of skin color alone has been the relatively young creation of the Euro-centric western world, post 17th century. Due to this fact, it is sometimes difficult to determine clearly the race of various peoples or persons in the Bible; the people of biblical times do not share the same concept of race that we carry today. In fact the Hebrew peoples themselves seem not to be of a pure racial breed of any color, but rather the genealogy of the Hebrew people, as will be shown later, seems to be scattered with interracial marriages and people of most all races including the Negro race.
Therefore, it is not my attempt with this essay to present an exhaustive or authoritative account of all the black peoples and persons in the Old Testament. Rather it was my hope to begin to explore the significance people of the Negro race hold in these ancient texts, to find out the role that these people held in the rise and fall of the Hebrew nation, and the part that was played by Negroes in the working out of God’s will for his people.
The account that I will provide is based most largely on similar studies presented by African-American biblical scholars Cain Hope Felder and Charles B. Copher. However, I have not taken the words of these men without a...
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... The Negro was a part of the story not only as a friend at times or foe at others, slave one generation and master the next, but the black races also often played the part of brother and sister, father and mother, son and daughter. The story of the Hebrew is not the story of a strictly Caucasian race that lived despising his distant Negro neighbors. Rather the story of the Hebrew is the story of a mixed race of people, not concerned with a color defined race, but unified under a common God through good times and bad, whether slave or free.
Bibliography:
Felder, Cain Hope. Stony the Road We Trod: African American Biblical Interpretation. Fortress Press: Minneapolis, MN. 1991
The Holy Bible: New International Version. Broadman & Holman Publishers: Nashville, TN. 1986
New Bible Dictionary: Third Edition. Inter-Varsity Press:Leicester, England. 1996
The second edition of “African American Religious History: A Documentary Witness,” covers the religious experiences of African Americans—from the late eighteenth century until the early 1980s. My paper is written in a chronological order to reflect on the progress blacks have made during the years—by expounding on the earliest religion of Africans to black religion of today. Race Relation and Religion plays a major role in today’s society—history is present in all that we do and it is to history that African-Americans have its identity and aspiration.
Canaan to explain the African pigmentation (101) was the religious root of discrimination in the
One recurring and monotonous theory Finkelman attempted to establish was the biblical origin of racially biased slavery. Religious leaders proposed the idea that the “black” race was simply created and condemned to an existence of enslavement. As the story of the Bible goes, the drunkard Noah’s son, Ham, “saw his father’s nakedness” and was later cursed by his father, along with his son, Canaan. Southerners claimed that “part of the ‘curse of Ham’ was that he became black. Hence the Bible taught that slavery was legitimate and that race justified slavery” (Finkelman
Prentice Hall Anthology of African American Literature. Upper Saddle River, NJ: Prentice Hall, 2000. 163-67. Print.
Hines, Ellen, and Hines, William, and Stanley, Harrold. The African American Odyssey. Fifth Edition. New Jersey: Prentice Hall, 2008. Print.
McMickle, M. A. (2002). An encyclopedia of African American Christian heritage. Valley Forge, PA: Judson Press.
For centuries religion has played a huge role in the black community. From slavery to freedom, religion has help black folk deal with their anger, pain, oppression, sadness, fear, and dread. Recognizing the said importance of religion in the black community, Black poets and writers like Phillis Wheatley and Richard Wright, use religion as an important motif in their literature. Wheatley uses religion as a way to convince her mostly white audience of how religious conversion validates the humanity of herself and others. Wright on the other hand, uses religion in order to demonstrate how religion, as uplifting as it is can fail the black community. Thinking through, both Wheatley and Wright’s writings it becomes apparent that religion is so complex,
...yne A. The HarperCollins Study Bible New Revised Standard Edition . New York: HarperCollins Publishers, 1993. 1645-1722. Print.
The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was organized by people of African descent Heritage, The word “Methodist” means that our church is a member of the family of Methodist Churches, The word “Episcopal refers to the form of government under which our church operates.”
Charles Ball’s Fifty Years in Chains and Harriet Jacobs Incidents in the Life of a Slave Girl were both published in the early 1860’s while Kate Drumgoold’s A Slave Girl’s Story came almost forty years later I believe there were things overshadowing Charles’ attention. While the man does give credit to a supreme being, his relation to the Christian culture comes from his encounters to which he documents in great detail with fellow slaves. As previously stated, I believe the significance of the slave’s ability to maintain reverence for the religion they practiced provided insight into what gave them hope. The story of Exodus is linked to many slave narratives and it was no different for these three Slave-owners looked upon the African Americans as lesser people who were in desperate need of support.
Slave-owners forced a perverse form of Christianity, one that condoned slavery, upon slaves. According to this false Christianity the enslavement of “black Africans is justified because they are the descendants of Ham, one of Noah's sons; in one Biblical story, Noah cursed Ham's descendants to be slaves” (Tolson 272). Slavery was further validated by the numerous examples of it within the bible. It was reasoned that these examples were confirmation that God condoned slavery. Douglass’s master...
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
The period of the Renaissance and Reformation was also the time when Europeans were coming into increasing contact with people of darker skin-color in Africa, Asia, and the Americas and were making conclusions about them. The reasoning for enslaving Africans was that they were unconverted and unbelievers of God, associated between darkness and evil but slave traders and slave owners sometimes took a passage from the book of Genesis as their justification. Ham, derives from the Hebrew Ch’m, associated with being black and burnt. The story was subsequently used to underpin theories of the origin of Africans and to justify their enslavement. (Rattansi p.17) When the state of Virginia decreed in 1667 that converted slaves could be kept in bondage, not because they were actual unbelievers but because they had unbelieving ancestors, the rationalization for black enslavement was as a result changed from religious to something along the lines of race. In the seven...
New Revised Standard Version. New York: American Bible Society, 1989. Print. The. Russell, Eddie.
Carson, D. A., and Douglas J. Moo. An introduction to the New Testament. 2nd ed. Grand Rapids, Mich.: Zondervan, 2005