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This book continues the conversations begun in Emilie Townes's
path-breaking A Troubling in My Soul: Womanist Perspectives on Evil
and Suffering. Once again, Townes brings together essays by leading
womanist theologians, interweaving a concern for matters of race,
gender, and class, as these bear on the survival and well-being of
the African-American community. In Embracing the Spirit the
emphasis is not on evil and suffering, but on "hope, salvation, and
transformation" for individuals and their communities.
Moved by the Spirit: Religion and the Movement for Black Lives
explores the religious and theological significance of the Black
Lives Matter Movement. The volume argues for engaging the complex
ways religion is present in the movement as well as how the
movement is changing religion. The contributors analyze this
relationship from a variety of religious and theological
perspectives on public protest, the meaning of freedom, Black
humanity, the arts and practices of Black religious culture, and
the transformation of Black religious communities. The volume
reveals that the Movement for Black Lives is changing our
understanding of religious experience and communities.
In A Troubling in My Soul, well-known womanist theologians explore
the persistent question of evil and suffering in compelling new
ways. Committed to an integrated analysis of race, gender, and
class, they also address the shortcomings of traditional, feminist,
and Black theologies in dealing with evil. Taking Alice Walker's
definition of "womanist" as a framework, in Part I, "Responsible,
in Charge", Clarice J. Martin explores "If God exists, why is there
evil?"; Frances E. Wood shows how Christianity's idealization of
suffering has harmed African-American women; and Jamie T. Phelps
recounts the historic exclusion of African-American women - and men
- in the Roman Catholic church. Part II, "It Wouldn't Be the First
Time", includes Marcia Y. Riggs on the 19th century Black club
women's response to moral evil; Emilie M. Townes on a womanist
ethic based on the example of Ida B. Wells-Barrett; and Rosita
deAnn Mathews on the role of chaplain-clergyperson as priest,
prophet, and employee. Part III, "Love's the Spirit", includes M.
Shawn Copeland on the narratives of enslaved and/or emancipated
women of African descent; Delores S. Williams on sin and suffering
in Black Christian theology; Cheryl A. Kirk-Duggan on the
spirituals as an Afrocentric Christian response to evil; and Karen
Baker-Fletcher on the life of Dr. Anna Julia Cooper and the
vitality of voice in womanist experience. In Part IV, "As Purple Is
to Lavender", Patricia L. Hunter exposes the cosmetics industry's
impact on Black women's self-understanding as creations of God.
There is also Jacquelyn Grant on how a theology of servanthood
degenerates into an apologetics for exploitation; Katie Geneva
Cannon on the African-Americanfolk sermon as genre; and, finally,
Cheryl Townsend Gilkes on how Alice Walker's observations that one
"loves food", "loves roundness", and "loves oneself" stand in
opposition to the dominant culture's dictum that one can never be
too rich or too thin. Vigorous and forthright, A Troubling in My
Soul is must-reading for students, scholars, and everyone
interested in African-American, women's, and contemporary religious
studies.
'Womanist Ethics and the Cultural Production of Evil' provides an
analytical tool to understand how and why evil works in the world
as it does. Deconstructing memory, history, and myth as received
wisdom, this book critically examines racism, sexism, poverty, and
stereotypes.
'Womanist Ethics and the Cultural Production of Evil' provides an
analytical tool to understand how and why evil works in the world
as it does. Deconstructing memory, history, and myth as received
wisdom, this book critically examines racism, sexism, poverty, and
stereotypes.
Writing across theological disciplines, nine African American women
scholars reflect on what it means to live as responsible doers of
justice. With some classic essays and some contributions published
here for the first time, each chapter in this new volume in the
Library of Theological Ethics series presents analytical strategies
for understanding the story of womanist scholarship in the service
of the black community.
The Library of Theological Ethics series focuses on what it
means to think theologically and ethically. It presents a selection
of important and otherwise unavailable texts in easily accessible
form. Volumes in this series will enable sustained dialogue with
predecessors though reflection on classic works in the field.
This book offers an important contribution to the recovery and
articulation of African-American womanist experience. Ida
Wells-Barnett (1862-1931) was an activist, social reformer, and
churchwoman. Womanist Justice, Womanist Hope recovers her life and
historical context and examines the extent to which her perspective
can be a resource for a contemporary womanist Christian social
ethic. Beginning with a brief biographical sketch of Wells-Barnett,
Emilie Townes examines the religious and social world in which she
worked as well as her many speeches and publciations. Townes
focuses especially on Wells-Barnett's participation in the
anti-lynching campaigns of the late nineteenth century. She argues
that Wells-Barnett's life and work can provide important lessons in
leadership and social activism for contemporary Black churchwomen.
nature of leadership for Black women,
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