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• W4379791979 abstract "Can These Black Bones Live?: Addressing the Necrotic in US Theo‐Politics Antonia Michelle Daymond He said to me, ‘Mortal, can these bones live?’Ezekiel 37:3 The inquiry, “Can these bones live?” appearing in the biblical canon posed by Yahweh to the prophet Ezekiel can be hermeneutically analyzed in two ways. On one hand, it calls into question whether desiccated and de‐fleshed bones of the Israelite people can be resurrected to become alive again. These bones, residing in a valley of bloodsoaked slaughter from Babylonian persecution, are the end result of benumbed bodies excavated from life rendering their remains illegible and “truly dead that they no longer made skeletons.” Massive murder, alienation, exile, and abandonment were exacted on Israel, which led to a mammoth of dead bones seemingly “void of sanctuary and redemption”, prompting Yahweh's rhetorical question of whether death can be reversed and ultimately asking whether death has the final word. On the other hand, as Robert Jenson proposes, there is another interfaced layer to Yahweh's query undoubtedly significant for modern society: Despite the Christian proclamation that death does not win due to the resurrection of Jesus Christ, is Christian theology nevertheless a pile of dried up bones incapable of addressing the issues of the modern human. Jenson situates his theological investigation to empathize the challenges modernity poses to the church such as nihilism, methods of textual/historical interpretation, and so on. However, in what follows, my emphasis differs. I am interested in grounding the twin nature of Yahweh's inquiry within the United States’ twenty‐first century sociopolitical climate, a fragile climate perpetually vexed by sundry afflictions against black life through the nation's sociocultural processes that bear an open valley of raced black bodies through its institutional infrastructures, namely its courtrooms, cells, classrooms, and even church pews. Hence, I'm rephrasing our guiding question—“Can these bones live?”—with a formal distinction to examine “Can these black bones live?” Perhaps this inquiry defies an abrupt, affirmative answer given that black life in America has been historically cast on the edges of the outside consistently wedded to death as a result of the state's negligence to shield black bodies from violence and ensure justice to black communities via the distribution of necessary life resources and equal rights. What's required, then, is to consider, as João Vargas and Joy James critically ponder: “What will happen … if instead of demanding justice we recognize (or at least consider) that the very notion of justice—indeed the gamut of political and cognitive elements that constitute formal, multiracial democratic practices and institutions—produces or requires black exclusion and death as normative?” With Vargas and James’ question in mind, I consider grounding structural violence and death as constituent elements of blackness as a reward that sidesteps relying on surfaced theological prescriptions and attend to those unsettling conundrums that seemingly appear theologically irresolvable. In other words, our engagement here is worth the expense of proposing inadequate liberatory options and grounds precisely the paradox undergirding this essay: How can we put forward theological prescriptions that liberate the conditions of black being despite the plaguing doubt that racism will ever end given the ways that the state and its corresponding mechanisms of power imbue the nation's everyday culture, a culture that complies with and commands participation in the ceaseless creation of Black Death? Because Christianity and its concomitant myths and logics are politically flexed within the United States since the nation's inception, particularly as it is collapsed within cultural logics and pathologies about race and gender, the charge of this essay considers the extent to which Christian myths/logics embolden (or even constitute) stiffening structures of Black Death helping to pulsate a necroideological fantasy that structures the United States’ neoliberal democratic pathologies, making Christian claims implausibly dormant to those who face the raw confinements of state‐sanctioned terror, racialization, and dehumanization. In doing so, I consider the ontological sensibilities offered by black critical studies, especially black feminist thought, regarding the singular positioning of blackness, which situates the racialized black subject as not only exposed to deathly social processes ascribed to the impactful horrors of slavery and the reorganized..." @default.
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• W4379791979 date "2018-03-01" @default.
• W4379791979 modified "2023-09-23" @default.
• W4379791979 title "Can These Black Bones Live? Addressing the Necrotic in US Theo‐Politics" @default.
• W4379791979 doi "https://doi.org/10.1353/cro.2018.a782663" @default.
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