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The motivation behind this important volume is to weave together
two distinct, but we think complementary, traditions - the
philosophical engagement with race/whiteness and Buddhist
philosophy - in order to explore the ways in which these traditions
can inform, correct, and improve each other. This exciting and
critically informed volume will be the first of its kind to bring
together essays that explicitly connect these two traditions and
will mark a major step both in understanding race and whiteness
(with the help of Buddhist philosophy) and in understanding
Buddhist philosophy (with the help of philosophy of race and
theorizations of whiteness). We expand upon a small, but growing,
body of work that applies Buddhist philosophical analyses to
whiteness and racial injustice in contemporary U.S. culture.
Buddhist philosophy has much to contribute to furthering our
understanding of whiteness and racial identity, the mechanisms that
create and maintain white supremacy, and the possibility of
dismantling white supremacy. We are interested both in the possible
insights that Buddhist metaphysical, epistemological, and ethical
analyses can bring to understanding race and whiteness, as well as
the potential limitations of such Buddhist-inspired approaches. In
their chapters, contributors draw on Buddhist philosophical and
contemplative traditions to offer fresh, insightful, and powerful
perspectives on issues regarding racial identity and whiteness,
including such themes as cultural appropriation, mechanisms of
racial injustice and racial justice, phenomenology of racial
oppression, epistemologies of racial ignorance, liberatory
practices with regard to racism, Womanism, and the intersections of
gender-based, raced-based, and sexuality-based oppressions. Authors
make use of both contemporary and ancient Buddhist philosophical
and contemplative traditions. These include various Asian
traditions, including Theravada, Mahayana, Tantra, and Zen, as well
as comparatively new American Buddhist traditions.
The motivation behind this important volume is to weave together
two distinct, but we think complementary, traditions - the
philosophical engagement with race/whiteness and Buddhist
philosophy - in order to explore the ways in which these traditions
can inform, correct, and improve each other. This exciting and
critically informed volume will be the first of its kind to bring
together essays that explicitly connect these two traditions and
will mark a major step both in understanding race and whiteness
(with the help of Buddhist philosophy) and in understanding
Buddhist philosophy (with the help of philosophy of race and
theorizations of whiteness). We expand upon a small, but growing,
body of work that applies Buddhist philosophical analyses to
whiteness and racial injustice in contemporary U.S. culture.
Buddhist philosophy has much to contribute to furthering our
understanding of whiteness and racial identity, the mechanisms that
create and maintain white supremacy, and the possibility of
dismantling white supremacy. We are interested both in the possible
insights that Buddhist metaphysical, epistemological, and ethical
analyses can bring to understanding race and whiteness, as well as
the potential limitations of such Buddhist-inspired approaches. In
their chapters, contributors draw on Buddhist philosophical and
contemplative traditions to offer fresh, insightful, and powerful
perspectives on issues regarding racial identity and whiteness,
including such themes as cultural appropriation, mechanisms of
racial injustice and racial justice, phenomenology of racial
oppression, epistemologies of racial ignorance, liberatory
practices with regard to racism, Womanism, and the intersections of
gender-based, raced-based, and sexuality-based oppressions. Authors
make use of both contemporary and ancient Buddhist philosophical
and contemplative traditions. These include various Asian
traditions, including Theravada, Mahayana, Tantra, and Zen, as well
as comparatively new American Buddhist traditions.
Enfleshing Theology honors and engages the life work of M. Shawn
Copeland, whose theology is groundbreaking and prophetic,
traversing the fields of Catholic Theology, Black Theology,
Womanist Thought, and Semiotics. The book opens with a brief
introduction, and then moves to an interview with Copeland, which
connects her theology to her life stories. The conversation with
Copeland also provides a backdrop to the seventeen essays that
follow, extending Copeland's theological worldview. The
contributions are divided according to the following sections:
embodiment, discipleship, and politics. The essays in the section
entitled "Engaging Embodiment" critically reflect on the importance
of embodiment in Christian theology and contemporary culture.
Following Copeland's lead, authors in this section theorize and
theologize the body, particularly (but not limited to) Black
women's bodies, as a locus theologicus that reveals, mediates, and
shapes the splendor and suffering reality of human existence. The
next section, entitled "Engaging Discipleship," focuses on the
concrete challenges of following Jesus in today's world. The essays
included in this section reflect on Copeland's focus on Jesus'
particularity in terms of his solidarity with and for others.
Discipleship is about modeling and mentoring, so scholars in this
section also comment on Copeland's contribution to teaching and
pedagogy. The last section, entitled "Engaging the Political,"
interrogates the political implications of the theological. It is
noteworthy that there are two trajectories of the political here,
one is Copeland's development of political theology through the
lens of Canadian Jesuit theologian, Bernard Lonergan. The other
trajectory focuses on the work of theology in contemporary art and
politics. These three sections are fluid and overlap with one
another. Several of the articles on embodiment speak to questions
of solidarity and a few of the essays on discipleship clearly
present as political. The ways in which each of the contributions
in this volume overlap with each other attests to the complex
nature of doing constructive theology today, and even more how
Copeland's work is at the forefront of that multi-layered,
polyvalent, intersectional theological work.
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