Wells unmasks the logic of white male supremacist redemption politics. What is significant to foreground is that Wells not only unmasks these narratives through investigation and political discourse, but also reframes the terms of who counts as a human in theological language. In the context of white redemptive necropolitics that justified murder, mob violence, and dehumanizing practices against African Americans for—as Henry Adam’s testified—trying “to be free,” Wells understanding re-articulates the humanity of African-Americans over against the anti-humanity of white male supremacy. More particularly, Wells supplies an apocalyptic account of the demonic in her anti-racist anthropology. Wells’ language is indicative of this radically revised anthropology. In Southern Horrors, Wells responds to a Memphis newspaper that justified the lynching of several black men through appeals to the “black beast” myth—even representing black men generally as the “black scoundrel.” Wells characterizes these representations as the “deviltry of the South.” The lynchings of African Americans evidence the “inhuman and fiendish” practices of white men, …show more content…
As Mathews narrates, most historians have neglected theology and religion to explain the causes of lynching. White’s fundamental insight is to see the determinative significance of white supremacy that registered lynching not only as a defense of gender and social norms, but as a divinely certified act. While Orlando Patterson, in Rituals of Blood, initially extended White’s connection between theology and violence by arguing that white southerners tried to atone for their sin through lynching African Americans, Mathews provides a better extension of White by buttressing his connection of how revivalist fanaticism worked itself out in sacrifice and
Interestingly, the book does not focus solely on the Georgia lynching, but delves into the actual study of the word lynching which was coined by legendary judge Charles B Lynch of Virginia to indicate extra-legal justice meted out to those in the frontier where the rule of law was largely absent. In fact, Wexler continues to analyse how the term lynching began to be used to describe mob violence in the 19th century, when the victim was deemed to have been guilty before being tried by due process in a court of law.
In her Fire in a Canebrake, Laura Wexler describes an important event in mid-twentieth century American race relations, long ago relegated to the closet of American consciousness. In so doing, Wexler not only skillfully describes the event—the Moore’s Ford lynching of 1946—but incorporates it into our understanding of the present world and past by retaining the complexities of doubt and deception that surrounded the event when it occurred, and which still confound it in historical records. By skillfully navigating these currents of deceit, too, Wexler is not only able to portray them to the reader in full form, but also historicize this muddled record in the context of certain larger historical truths. In this fashion, and by refusing to cede to a desire for closure by drawing easy but inherently flawed conclusions regarding the individuals directly responsible for the 1946 lynching, Wexler demonstrates that she is more interested in a larger historical picture than the single event to which she dedicates her text. And, in so doing, she rebukes the doubts of those who question the importance of “bringing up” the lynching, lending powerful motivation and purpose to her writing that sustains her narrative, and the audience’s attention to it.
David Walker’s Appeal to the Coloured Citizens of the World, but in particular, and very expressly to those of the United States of America, “promoted racial solidarity and moral elevation with fervor,” and is as much a political source as it is religious. His Appeal adamantly argues against oppression and slavery while encouraging a vivacious and lively spirit amongst the black community, in the hopes of promoting unity and diminishing the acceptance of mistreatment from their white counterparts. To convey this message, which was presented in a mannerism that was extremely radical, Walker uses the bible and what can most clearly be defined as a Methodist theology to support his stance on the issues of society.
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,
Wald argues that any social critique must work to divest the rhetoric of the dominant discourse of its co-optive power. American rhetoric readily co-opts stories of Black selves through an incorporating language of difference that obscures the actual nature of that difference. Writers of slave narratives and, later, Black autobiographers, countered charges of racial inferiority with testimonies to their industry, ingenuity, and Christian virtues, adopting precisely those terms of the Protestant work ethic through which the culture justified its domination and thereby mitigated their differences(Andrews, 95 ).
Of course I do not consider myself to be a racist, or a bigot, but I am aware of socially conditioned stereotypes and prejudices that reside within. That awareness, and the ability to think for myself, has allowed me to approach issues with clarity of mind and curiousness at the social interactions of various movements. Buried in the Bitter Waters, by Elliot Jaspin, has easily awakened my sensibilities and knowledge of modern era race relations in the United States. I read each chapter feeling as if I had just read it in the pages before. The theme of racial cleansing - of not only the colonizing of a people, but the destruction of their lives and livelihood – was awesome. The “awesome” of the 17th century, from the Oxford English Dictionary, as in “inspiring awe; appalling, dreadful.” Each story itself was a meditation on dread and horror, the likes of which my generation cannot even fathom. It is with that “awe” that I reflect in this response paper.
Wells, Ida B. Southern Horrors. Lynch Law in All Its Phase. New York: New York Age Print, 1892. Print. 6.
Author of “The Negro Family”, E. Franklin Frazier believed that the centrality of the bible, structure of Black worship, and notion of God that evolved from the invisible institution to the Black Church was confirmation of the power of white influence . These tactics and different developments were merely adaptive methods used by slaves in order to worship freely in a confined space. Frazier’s beliefs were undermined by author Gayraud S. Wilmore’s description of Vodun in his book Black Religion and Black Radicalism. Frazier’s contention that black religion was evidence of white influence assumes a blank and passive slate. While Vodun in West Africa did have organization that was probably “infiltrated by Roman Catholicism” the goal of New World Africans was to adapt and understand their lives (Wilmore 43). Although white influence was forced upon New World Africans, slaves did not accept this influence but rather interpreted it to create a new, place-based Vodun religion. Vodun adapted to New World conditions, functioned as a coping mechanism, and possessed evolutionary qualities.
Southern Horror s: Lynch Law in All Its Phases by Ida B. Wells took me on a journey through our nations violent past. This book voices how strong the practice of lynching is sewn into the fabric of America and expresses the elevated severity of this issue; she also includes pages of graphic stories detailing lynching in the South. Wells examined the many cases of lynching based on “rape of white women” and concluded that rape was just an excuse to shadow white’s real reasons for this type of execution. It was black’s economic progress that threatened white’s ideas about black inferiority. In the South Reconstruction laws often conflicted with real Southern racism. Before I give it to you straight, let me take you on a journey through Ida’s
“… I was sold from State to State as an article of merchandise. I had outrages heaped on me which might well crimson the cheek of honest womanhood with shame, but I never fell into the clutches of an owner for whom I did not feel the utmost loathing and intensest horror. I have heard men talk glibly of the degradation of the Negro, but there is a vast difference between abasement of condition and degradation of character. I was abased, but the men who trampled on me were the degraded ones.”(Harper 115) “The best blood in my veins is African blood, and I am not ashamed of it” (208).
The proverbial denial of white theologians to engage color, at least from Cone’s analysis, revealed how deeply embedded racism was in the thought forms of this culture. The need for a God of color proposes a shift in defining “being concerned.” Cone appeals to the generosity of some white Christians and their wanting to lend a helping hand to the poor. He does not view this as a tangible effort of solidarity but more as a “white way of assuring themselves that they are basically [a] “good” people.” In contrast, Cone’s idea of “being concerned” is “being on the side of the oppressed, becoming one with them and participating in the goal of liberation.” The end result is that the colorline becomes obsolete if everyone is identified as black. This is the motive behind the notion that everyone must become black: blackness becomes the centrality of the love of God. If blackness is removed or deemed to have no value, then those who are making concerted efforts to remove blackness must be titled
Lynching is when a mob of people gather in one place to hang a person is a general idea. However, lynching is just an execution of an accused person by a mob (Lynching). A lynching could happen for many reasons including severe crimes like murder or theft, simple custom violations, or to make a simple example to strike fear into the “other” population. According to the article, “Lynching in America,” over 4,000 African Americans were lynched between 1877-1950. Though majority of the African Americans lynched were men, there were some women that were lynched, too. Lynching has become illegal within the United States today, but it was a difficult time coming to the end of “legal” lynching. This essay discusses how several factors led to the
"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.
Percival Everett’s novel, Erasure, was published in 2001, in a 21st century that is far removed—if only temporally—from the abolitionist movement, Reconstruction, and Jim Crow laws. The representations of African-Americans that were ubiquitous during those times, such as Sambos, Zip Coons, and Mammies, are now tangible only as collector’s antiques. While these specific representations of African-Americans may no longer be prevalent in American society, the form of racism that they embodied remains. Although the representations may have changed, American society’s insistence on maintaining such a narrow representation of black life has not. Everett has written Erasure to expose and combat this racism with his protagonist Thelonius “Monk” Ellison. Monk’s experiences and commentary expose how eager in our society is to reinforce a single representation of black life, yet Monk undermines this representation by being its antithesis, and by emphasizing his experiences that are not exceptional but universal and transcendent of race.
“Inventions whereby they lynch men”. (Hill, Line 57) Lynching was very popular in the climax period of racial equality against African Americans. This was considered a corporal type of discipline, slaves didn’t have to get in trouble to receive this most of the time whites would be bored and band together and go find and lynch and African American regardless of sex or age. Whites would tie an African American male or female to a wooden cross or pole and burn them alive and just sit back and watch. This type of behavior is demonic and shows how strong racial equality against black people can be. Hill uses her voice to shine light this topic, especially the people who were ignorant to the fact these atrocities took place. “Our communities are being destroyed by racial tension - and we're too polite to talk about it. “(Randall L. Stephenson) this is a very accurate statement applying directly this country. Race has forever been a very sensitive subject in this country so most people develop their thought and stereotypes towards a certain group of people and socialize to a certain extent with other groups of people according to their stereotypes. These people never actually talk about how they really feel about a certain group of people because they don’t want to be judged. Hill uses her poem “Mystery of Iniquity” to bring memories back on race inequality against