Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
An outline of the main objective of feminist theology
Essays on feminism in religion
Essay domestic violence among black women
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Womanist Theology and Empire While setting the foundations of Womanist theology, it is important to lay out the context for my Womanist theological project in understanding police violence towards Black women. In this section, I will lay out what Empire is, unpack the notion of Black women as secondary victims to violence, the paradox of Black motherhood as violence, and Black mother’s resistance to the violence of Empire. The term Empire encompasses the different projects of oppression and disembodiment which are employed through state sanctioning in the time of Jesus of Nazareth and the United States. The term Empire comes from the theology of Richard Horsley, whose text, Jesus and Empire, helps us to envision Jesus’s strategic politic and his relationship with the Roman order. Horsley contends Jesus performing the kingdom of God was direct, deliberate, and confrontational to the oppressive injustices of the Roman Empire. Beyond Jesus being a religious figure, Horsley contends Jesus is political and therefore has bearing on what it means for Christians to be “Christ-like”. This directly critiques two dominant understandings of Jesus (1) which reconstruct Jesus as purely a religious figure through the assumption …show more content…
Throughout the scripture, Hagar only speaks when she pleads with God to not witness the death of her son. Yet, if we attend to her actions, although she does speak, her actions are consistently directed towards others. Namely, her actions are directed toward the survival of her son, not of herself. God provides a well of water for survival and Hagar’s immediate instinct is to provide for her son rather than herself. While some may simply reduce this story to one of the nurturing capacity of mother, they have missed deeper truths. Even if Hagar is a force of motherly care and nurture, we only attend to her offspring and never to Hagar
Hagar was the Egyptian slave of Sarai(Sarah), who was given to Sarai’s husband Abram(Abraham) in order for him to have children. Once Hagar had served her purpose she and her son were cast out of the community and left to fend for themselves in the desert with only a little food and water provided by Abram so he would not feel bad about banishing them. Hagar Dead was used in a similar fashion by Milkman, and then promptly thrown out once Milkman grew tired of her. Also, similar to Abram’s gift of food and water before casting them out, Milkman gave Hagar Dead the gift of a thank you note, “Thank you for all you have meant to me” (99) it said, so Milkman wouldn't feel bad about ending their relationship. The rest of biblical Hagar’s narrative mirrors that of Hagar Dead’s as well. Stranded in the desert, the biblical Hagar and her son began to die of hunger and thirst, but when God heard their cries he opened up their eyes to a well they hadn't noticed before and they both were saved. After Milkman left Hagar Dead, she began to starve. Not in a literal sense, but in the sense that she needed love. Hagar Dead’s sustenance is love, which she shows the reader in the beginning of the novel by saying“some of my days were hungry ones”(48) which Pilate clarifies with “...She don't mean food”(49). Without Milkman’s love to sustain her, of course she began to
In her essay entitled “Reflections on the Role of Black Women in the Community of Slaves,” Angela Davis sought to dispel many of the myths surrounding the roles of black women during slave times and that of the black matriarchal figure. Davis challenged the idea of a black matriarch, stating that “…the slave system did not — and could not — engender and recognize a matriarchal family structure. Inherent in the very concept of the matriarchy is power” (Davis 201). Under the circumstances of slavery, the figure known as a “black matriarch” could not possibly exist, because someone who was oppressed by slavery could not hold any true power.
McGuire, Danielle L. At the Dark End of the Street: Black Women, Rape, and Resistance- A New History of the Civil Rights Movement from Rosa Parks to the Rise of Black Power. New York, New York: Vintage Books. 2011.
Davis, Angela Y. “Rape, Racism and the Myth of the Black Rapist” in Feminism and “race”, edited by
James H. Cone is the Charles A. Briggs Distinguished Professor of Systematic Theology at Union Theological Seminary in New York City. Dr. Cone probably is best known for his book, A Black Theology of Liberation, though he has authored several other books. Dr. Cone wrote that the lack of relevant and “risky” theology suggests that theologians are not able to free themselves from being oppressive structures of society and suggested an alternative. He believes it is evident that the main difficulty most whites have with Black Power and its compatible relationship to the Christian gospel stemmed from their own inability to translate non-traditional theology into the history of black people. The black man’s response to God’s act in Christ must be different from the whites because his life experiences are different, Dr. Cone believes. In the “black experience,” the author suggested that a powerful message of biblical theology is liberation from oppression.
Leadership power in ancient Roman society was maintained through a careful arrangement of social boundaries. These protective boundaries were symbolized by an explicit separation of the clean and unclean or the “us” and “them”. This ideology was initiated at the individual level by establishing the human body as a confined system that required certain standards in order to remain “clean” and acceptable. Rules or “margins” regarding eating, drinking, and socializing between classes were strictly followed because one’s home and table were the groundwork for empowering ancient Rome (68). When margins are no longer clear, the fibers that collate a national culture begin to tear at the seams. On the macrocosmic level, ancient Roman society employed a patronal system, which was upheld by a sense of moral duty that extended through the hierarchical ranks down to the most destitute (97). This system demanded adherence to social norms and severely punished individuals who did not preserve these boundaries. For example, the leper was often characterized as one of the most unclean and despised figures of society. Crossan suggests that the leper is not a danger as a result of his medical condition, but rather because of the “symbolic contamination” that threatened to compromise the identity of society (79). The leper was perceived as unclean because his disease rendered him different than “normal” people. On the other hand, Jesus advocated open commensality, which is the acceptance of all people equally. Jesus refused to treat the leper as an ostracized member of society and welcomed him into the Kingdom of God. This act of bringing the marginalized back into the community infuriated Rome, but spread Jesus’ reputation as a “healer”.
Theology is widely accepted as the study of God and religious beliefs. Liberation theology applies the study of God and religious beliefs, to the study and experience of racial, gender and class oppression. As such, liberation theology is a theology of, by, and for those doing (as in praxis) the theology and those in solidarity with them. Such reasoning has led to formations of various liberation theologies (Yellow, Red, and Black) that speak to various oppressed groups. From this line comes, the philosophy of Black liberation theology, which seeks to liberate people of color from multiple forms of political, social, economic, and religious subjugation by interpreting Christian theology as a theology of liberation. As Black Liberation Theology aligns itself with the oppressed, this paper recalls the subversive memory of slavery to ask whether there could be a White Liberation Theology; which would look at White privilege (oppressor).
D. Du Bois views are consistent with Coopers ’assessment of the plight African American women faced in the United States. In Du Bois essay The Damnation of Women, he makes distinct connections between Christian theology, women’s rights and the importance of elevating black women. Du Bois points out contradictions and unrealistic expectations set on women through Christian theology and ideologies, “All womanhood is hampered today because the world on which it is emerging is a world that tries to worship both virgins and mothers and in the end despises motherhood and despoils virgins.” Du Bois understood the importance of the woman’s position as the first teacher of man. The woman ultimately determines the disposition of their society. He goes on to clarify the origin of “the mother-idea” as being derived from African culture. Asserting the first mother came from the dark-continent Africa and Isis, a goddess who was worshiped and revered as the ideal mother and wife as being the original mother. “No mother can love more tenderly, and none is more tenderly loved than the Negro mother.”
Brown, Kimberly Juanita. "Black rapture: Sally Hemings, Chica Da Silva, and the slave body of sexual supremacy." Women's Studies Quarterly 35 .1/2 (2007): 45-66. Print.
Noting that the source of these movements are patriarchally controlled, it can be reasonably inferred that the intersections of gender and religion provided women with tough decisions for their future as a gender. Garvey’s straight forward masculine vision made no room to include women in the volume that they deserved; which is why women of the Black Women’s Club Movement were smart to realize that they could do something more than the duties the men relegated them to. Which is why when Father Divine denounced Marcus Garvey, race, gender, and age, he was able to give women a faux sense of independence and power, while actually keeping it for himself. With women divided, within their own race, it became difficult for them to achieve the necessary unity for them to become a force, leaving them disjointed and ultimately vulnerable.
Womanist theology attempts to help black women see, affirm, and have confidence in the importance of their experience and faith for determining the character of the Christian religion in the African American community. Womanist theology challenges all oppressive forces impeding black women’s struggle for survival and for the development of a positive, productive quality of life conducive to women’s and the family’s freedom and well-being. Womanist theology opposes all oppression based on race, sex, class, sexual preference, physical ability, and caste” (Wikipedia n.pag) The works of Alice Walker had a great influence on the African American community. Most of Walker's fiction work is suffused by her Southern background.
As the black community similarly lives the oppressed lives of Japanese Christians, the black community often feels the absence of God’s presence when young, innocent, unarmed black men are gunned down. Especially with the Black Lives Matter movement, many question whether their efforts will lead to the recognition of the increased violence against African-Americans. It is through the efforts of people, such as Rodrigues and activists, that listen to the oppressed communities to help bring good news and defend the
Trimmer then supports Hagar’s assertion that she spoke with God by stating that Hagar’s “words show that the Divine Being...was God” (Trimmer 21). To further support this claim, Trimmer concludes by saying that by naming Hagar’s son Ishmael, Abram “testified his faith in God’s promise” being sure to refer to it as “God’s promise” rather than the promise of a
The experiences of the women of the African diaspora are as diverse as the regions they have come to inhabit. Despite the variety in their local realities, African and African-descended women across the planet share in many common experiences. Wherever they have made their homes, these women tend to occupy inferior or marginalized positions within their societies. Whether in the United States, Europe, Latin America, or even Africa itself, black women must confront what Patricia Hill Collins describes as a “matrix of domination” which has, for centuries, perpetuated their subjugation and oppression. According to Collins, a matrix of domination is a comprehensive social organization in which intersecting oppressions are created and maintained (Collins 246). Although these systems are manifested differently depending on the cultural context in which they were birthed, most have similar origins. In the cases of both Africa and the United States, the most salient factor in the development of oppressive orders is the widespread European colonization which took place from the sixteenth to mid-twentieth centuries. This historic domination of Africans and their descendants, combined with the near-universal presence of patriarchy in human cultures, have worked together to place black women among the most oppressed groups worldwide.
Hagar prides herself on never showing weakness to everyone or anything in her life. All of Hagar life she never realizes that her pride pushes and hurts people in her life,