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• W2022068674 abstract "Fearing Hate Reexamining the Media Coverage of the Christian Identity Movement Julius H. Bailey In June 1998, James Byrd Jr. was beaten and then dragged while chained to the back of a pickup truck for several miles on the back roads of Jasper, Texas. During the criminal investigation, authorities found books and literature from the Christian Identity Movement but initially placed little value on the material, because, as Guy James Gray, District Attorney of Jasper County put it, they sought to discover the murderers and were not trying to prove that they were Christian. During the course of the murder trial that followed, the alleged perpetrators made mention of The Turner Diaries (1978), a book that is widely read on the extreme right in general and among Christian Identity members in particular, containing fictional accounts that portray graphically violent scenes, one of which depicts the dragging of an African American behind a truck. Far from a coincidence, the tenets of Christian Identity were a central component of the planning, rationale, and justification for the tragic event that occurred on the rural roads of Jasper, Texas.1 Much like the initial reaction of the investigators on the Byrd murder, scholars and the general public alike have difficulty reconciling the relationship between religion and violence. The events of September 11 provided the most pronounced public occurrence of religion-inspired violence on American soil, yet the discourse in the American media returned to the standard [End Page 55] unnuanced approach in dealing with the other: Jihad-driven Muslims from the Arab world acting on directives from the Quran hate us for our freedom. Only later were the qualifiers of extremist and radical added to the descriptors of the 9/11 hijackers, assuring Americans that there were some good Muslims in the world as well. Yet, in many cases, terrorist continued to be equated with Islam and invoked as the primary threat to the American homeland. How does one define the boundaries of the other when violence is done in the name of Christianity? Historical distance can often blunt much of the guilt and ameliorate the responsibility of the current generation for wrongs perpetrated long ago. Nineteenth-century proslavery advocates justified their position by referencing God's marking of Cain before his expulsion from the Garden of Eden as a curse of dark skin bestowed upon him and his descendants, African Americans. Genesis 9:20–27 describes Noah's cursing of his son Ham because he had seen his father naked: Cursed be Canaan! The lowest of slaves will he be to his brothers . . . May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his slave. Many slavery advocates preached that this passage destined Ham and his African American progeny to be servants to his brothers, who constituted the white race. However, Christian-supported American slavery in the seventeenth and eighteenth centuries can be dismissed as the moral failings of the past. What about current troubling actions and heretical religious views? Self-identified Christian groups that bomb clinics that provide abortions or harass and kill doctors who perform the procedure can be disregarded as extremists. Christian sects with distinct beliefs and practices such as the Latter-Day Saints have, at times, been written out of Christian history and pushed out from under the umbrella term of Christianity by the mainstream. Yet, if we study only those groups that we like or with whom we are aligned ideologically, we eliminate an entire litany of communities that identify as Christian and whose beliefs are grounded in an interpretation of many of the same biblical passages. We also miss an opportunity to rethink such seemingly straightforward categories as extremist and terrorist and the presumed criteria to speak authoritatively for Christianity and its constituent membership. Rather than dismissing Christian Identity out of hand, we will see that the community provides a unique nexus of religion, violence, and [End Page 56] public opposition that needs to be unpacked to provide a fuller understanding of the movement. Although glossing over the complexities and diversities inherent in the Christian Identity movement by invoking terms such as hate group, Neo-Nazi, and white..." @default.
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• W2022068674 title "Fearing Hate Reexamining the Media Coverage of the Christian Identity Movement" @default.
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