Race, Gender, and Desire: Narrative Strategies in the Fiction of Toni Cade Bambara, Toni Morrison, and Alice Walker. Philadelphia: Temple UP, 1989. Froula, Christine, "The Daughter's Seduction: Sexual Violence and Feminist Theory." Signs 2 (1986): 621-44. Hooks, bell.
Print. Oppenheimer, Judy. "Chapter 3." Private Demons: The Life of Shirley Jackson. New York: Fawcett Columbine, 1988.
Lexington: Heath, 1994. 644-46. Papke, Mary E. Verging on the Abyss: The Social Fiction of Kate Chopin and Edith Wharton. New York: Greenwood P, 1990. Welter, Barbara.
When people choose to follow a religion they agree to practice the tenets and standards put forth by that religion. If a person is a practicing Christian they would need to follow the teachings of love and kindness that are given forth by Jesus Christ. Frederick Douglass in his work, Narrative of the Life of Frederick Douglass, an American Slave, Written by Himself, and William Apess in his work, "An Indian's Looking-Glass for the White Man" both disagree with the form of Christianity practiced and preached by their white oppressors. Although Douglass and Apess are from different cultural backgrounds, both men's works share the theme of the white mans perversion of the Christian religion. In his work, Frederick Douglass speaks of two kinds of Christianity: the "Christianity of the land" and the "Christianity of Christ" (2093).
This is the reason why blacks are on a ‘quest’ for a Black messiah. White theology makes it seem as though God’s word is oriented toward white people and not black people. White theology is limited in its interpretation of the Christian faith as far as other races are concerned because Whites never conceived the “Black Jesus walking in the ghettos”. The tragedy of the interpretations of Jesus Christ is that in His name, the most ... ... middle of paper ... ...our differences, or view them as causes for separation and suspicion” but use them to unite us together to make a change. Today, people of all races should be able to identify with Jesus and see His humanity.
At once in this speech, Douglass appeals to his listeners’ religious tendencies. He asks his audience, “am I, therefore, called upon to bring our humble offering to the national altar…'; (441). Religious appeal is so important because the majority of his audience is Christian, and he implies that Christianity, in its ostensible purity, allows the mishandling of human life to the degree of slavery. By relating Christianity directly to slavery, his listeners must question the validity of their Christian doctrines in relation to the institution of slavery. In doing so, they must eliminate their acceptance of one of these traditions; the odds are that Christianity holds a much more loyal following than slavery, in which case slavery will be given up as a practice.
James Olney. New York: Oxford UP, 1988. 99-111. Shelton, Frank W. "Alienation and Integration in Alice Walker's The Color Purple." CLA Journal 28 (1985): 382-92.
NewYork: Amistad Press Inc, 1993. http://www.Womenshistroy.about.com “Race and Domesticity in The Color Purple” African American Review 29 #1 Spring 1995:67-82. The Columbia Encyclopedia, Sixth Edition Copyright 2001 Columbia University Press. Walker, Alice. The Color Purple. Orlando: Harcourt Brace Jovanovich Publishers 1982.