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How Black Christians, Muslims, and Jews have used media to prove
their equality, not only in the eyes of God but in society. The
institutional structures of white supremacy-slavery, Jim Crow laws,
convict leasing, and mass incarceration-require a commonsense
belief that black people lack the moral and intellectual capacities
of white people. It is through this lens of belief that racial
exclusions have been justified and reproduced in the United States.
Televised Redemption argues that African American religious media
has long played a key role in humanizing the race by unabashedly
claiming that blacks are endowed by God with the same gifts of
goodness and reason as whites-if not more, thereby legitimizing
black Americans' rights to citizenship. If racism is a form of
perception, then religious media has not only altered how others
perceive blacks, but has also altered how blacks perceive
themselves. Televised Redemption argues that black religious media
has provided black Americans with new conceptual and practical
tools for how to be in the world, and changed how black people are
made intelligible and recognizable as moral citizens. In order to
make these claims to black racial equality, this media has
encouraged dispositional changes in adherents that were at times
empowering and at other times repressive. From Christian
televangelism to Muslim periodicals to Hebrew Israelite radio,
Televised Redemption explores the complicated but critical
redemptive history of African American religious media.
The Penn School of Social Policy and Practice enjoys a reputation
as Penn's social justice school, for its faculty actively strives
to translate the highest ideals into workable programs that better
people's lives. In this election year, as Americans debate issues
like immigration, crime, mass incarceration, policing, and welfare
reform, and express concerns over increasing inequality, tax
policy, and divisions by race, sex, and class, "SP2," as the school
is colloquially known, offers its expertise in addressing the
pressing matters of our day. The practical solutions on offer in
this volume showcase the judgment and commitment of the school's
scholars and practitioners, working to change politics from blood
sport to common undertakings. Contributors: Cindy W. Christian,
Cynthia A. Connolly, Dennis Culhane, Ezekiel Dixon-Román, Malitta
Engstrom, Kara Finck, Nancy Franke, Antonio Garcia, Toorjo Ghose,
Johanna Greeson, Chao Guo, David Hemenway, Amy Hillier, Roberta
Iversen, Alexandra Schepens, Phyllis Solomon, Susan B. Sorenson,
Mark Stern, Allison Thompson, Debra Schilling Wolfe.
New York's urban neighborhoods are full of young would-be emcees
who aspire to "keep it real" and restaurants like Sylvia's famous
soul food eatery that offer a taste of "authentic" black culture.
In these and other venues, authenticity is considered the best way
to distinguish the real from the phony, the genuine from the fake.
But in "Real Black", John L. Jackson Jr. proposes a new model for
thinking about these issues - racial sincerity. Jackson argues that
authenticity caricatures identity as something imposed on people,
imprisoning them within stereotypes: an African American high
school student who excels in the classroom, for instance, might be
dismissed as "acting white." Sincerity, on the other hand, as
Jackson defines it, imagines authenticity as an incomplete
measuring stick, an analytical model that attempts to deny people
agency in their search for identity. Drawing on more than ten years
of ethnographic research in and around New York City, Jackson
offers a kaleidoscope of subjects and stories that directly and
indirectly address how race is negotiated in today's world -
including tales of book-vending numerologists, urban conspiracy
theorists, corrupt police officers, mixed-race neo-Nazis, and
gospel choirs forbidden to catch the Holy Ghost. Jackson records
and retells their interconnected sagas, all the while attempting to
reconcile these stories with his own crisis of identity and
authority as an anthropologist terrified by fieldwork. Finding
ethnographic significance where mere mortals see only bricks and
mortar, his invented alter ego, Anthroman, takes to the streets,
showing how race is defined and debated, imposed and confounded
every single day.
Harlem is one of the most famous neighborhoods in the world--a
historic symbol of both black cultural achievement and of the rigid
boundaries separating the rich from the poor. But as this book
shows us, Harlem is far more culturally and economically diverse
than its caricature suggests: through extensive fieldwork and
interviews, John L. Jackson reveals a variety of social networks
and class stratifications, and explores how African Americans
interpret and perform different class identities in their everyday
behavior.
New York's urban neighborhoods are full of young would-be emcees
who aspire to "keep it real" and restaurants like Sylvia's famous
soul food eatery that offer a taste of "authentic" black culture.
In these and other venues, authenticity is considered the best way
to distinguish the real from the phony, the genuine from the fake.
But in "Real Black", John L. Jackson Jr. proposes a new model for
thinking about these issues - racial sincerity. Jackson argues that
authenticity caricatures identity as something imposed on people,
imprisoning them within stereotypes: an African American high
school student who excels in the classroom, for instance, might be
dismissed as "acting white." Sincerity, on the other hand, as
Jackson defines it, imagines authenticity as an incomplete
measuring stick, an analytical model that attempts to deny people
agency in their search for identity. Drawing on more than ten years
of ethnographic research in and around New York City, Jackson
offers a kaleidoscope of subjects and stories that directly and
indirectly address how race is negotiated in today's world -
including tales of book-vending numerologists, urban conspiracy
theorists, corrupt police officers, mixed-race neo-Nazis, and
gospel choirs forbidden to catch the Holy Ghost. Jackson records
and retells their interconnected sagas, all the while attempting to
reconcile these stories with his own crisis of identity and
authority as an anthropologist terrified by fieldwork. Finding
ethnographic significance where mere mortals see only bricks and
mortar, his invented alter ego, Anthroman, takes to the streets,
showing how race is defined and debated, imposed and confounded
every single day.
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