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• W297883276 abstract "The Bloody Shirt: Terror after Appomattox. By Stephen Budiansky. New York: Viking, 2008. 322 pp. $27.95 (cloth). Slavery by Another Name: The Re-Enslavement of Black Americans from Civil War to World War II. By Douglas A. Blackmon. New York: Doubleday, 2008. 468 pp. $29.95 (cloth). This past semester I taught a course at Seabury-Western Theological Seminary on anthropology of cross. By a strange and powerful confluence of events, session on the crucified as innocent victim-for which I had assigned reading from recent work of theologian James Cone on cross and lynching tree-took place on Friday night, April 4, on fortieth anniversary of Martin Luther King, Jr. s assassination in Memphis, right down to hour of day. I showed class a DVD of a conversation with Cone prior to this year's Trinity Institute, theme of which was religion and violence. Cone took issue with King's uncritical assimilation of American Christianity and its implied white Jesus, asking: How are you going to get a European white Jesus in Palestine? You can't get that. But with white theologians you can get almost anything out of Jesus. They . . . reinterpreted Jesus so he looked like them. The statement was clearly more than an aesthetic observation. White European imagery, ideas, assumptions, and politics were synonymous with version of Christianity planted throughout world by European armies and missionaries during age of empire. Today, non-European theologians and minority voices within European tradition testify to a rapidly changing global Christianity, but in many if not most American seminary classrooms their contributions are included for sake of diversity while hegemonic legacy remains firmly in place. The fact that white Americans are encouraged from birth to view their privilege as normative and thus invisible has broad implications for way Christianity is taught in American seminaries. Even well-intentioned white professors may not see way their upbringing and education have formed (or deformed) their ideas about God and teaching of theological subjects. The current presidential campaign has made clear degree to which United States in particular has delayed its confrontation with racism for more than a century. As race makes its first tentative forays into public discourse in this country, theological education might do well to stay abreast of developments, or even take a proactive role in forming leaders who can foster difficult conversations that may soon be occurring with some regularity. Information is an important first step toward overcoming white privilege in theological classroom. As I moved more deeply into my presentation on history of lynching in United States, I soon learned that neither white nor black students knew very much about it. The Civil Rights Act of 1871, which allowed federal troops to supersede state law enforcement in responding to widespread outbreak of lynching of newly enfranchised blacks and their white supporters, drew a blank from these well-educated men and women, as did Dyer Anti-Lynching Bill, defeated by a Senate filibuster in 1922 and never revived, or name of William Alexander Guerry, Episcopal Bishop of South Carolina, assassinated in 1928 by one of his priests shortly after he called upon diocesan convention to elect a black man to succeed him. Seeing a photograph of three black circus workers lynched in downtown Duluth in 1922 was first some of my students knew that practice was not limited to South. Two recent books from field of American history provide an excellent starting point for anyone interested in shedding a white racist agenda for theology. Both are written by white men and, while both devote a great deal of space to experience of blacks in South, each makes clear way entire United States benefited from repression of blacks throughout country. …" @default.
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• W297883276 title "The Bloody Shirt: Terror after Appomattox/Slavery by Another Name: The Re-Enslavement of Black Americans from the Civil War to World War II" @default.
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