The Production of National Racial Innocence

Author(s):  
Joanna Brooks

Since when and on what grounds have white American Christians declared themselves innocent of the sins of their generations? When did white American Christianity excuse itself from grappling with the most serious and far-reaching human abuses to make as its object instead the perpetuation of an undisturbed and unchallenged hold on continuity and capital? This chapter examines how mass media contributed to the production of white racial innocence by featuring spectacles of white patriotism and “wholesomeness” including, prominently, Mormon performing acts. The Mormon Tabernacle Choir and the Osmonds enacted a spectacle of innocence that normalized anti-Black racism as an unremarkable element of a “wholesome” morality. Their performances engaged audiences in a silent agreement to “forget” racism and to claim a moral high ground without taking responsibility for the oppression of people of color.

Author(s):  
Joanna Brooks

Systematic anti-Black racism did not end with the legal abolition of chattel slavery in the United States. It simply changed shape: into debt peonage, criminalization, mass incarceration, housing segregation, sexual predation, voter suppression, and discrimination of all kinds. The same holds true for systematic anti-Black racism in white American Christianity. This chapter examines how structures of everyday white supremacy persisted in everyday Mormonism beyond the end of the priesthood and temple ban, especially through rhetorical strategies on the part of LDS Church leaders that evaded historical facts or dismissed history as insignificant and demonstrated no commitment to responsibility, reconciliation, or reparations.


Author(s):  
Joanna Brooks

This book examines the role of white American Christianity in fostering and sustaining white supremacy. It draws from theology, critical race theory, and American religious history to make the argument that predominantly white Christian denominations have served as a venue for establishing white privilege and have conveyed to white believers a sense of moral innocence without requiring moral reckoning with the costs of anti-Black racism. To demonstrate these arguments, the book draws from Mormon history from the 1830s to the present, from an archive that includes speeches, historical documents, theological treatises, Sunday school curricula, and other documents of religious life.


Hatred ◽  
2020 ◽  
pp. 239-277
Author(s):  
Berit Brogaard

Far-right supporters paint a rosy image of the luxurious lifestyle of the 1950s white middle-class families or the Southern family living in peaceful agrarian communities in the eighteenth and nineteenth centuries. In each imagined society traditional white American families lead satisfying, stress-free lives, which they built through honest hard work. The traditional values they embraced offered clear guidance on how to move up in society through hard work and willpower, unburdened by people of color, asylum seekers, illegal immigrants, homeless, or other “inferior free-riders.” This American Phantasy lies at the core of the nefarious ideology that underpins white nationalism in America today and makes far-right extremists look down on non-whites with dehumanizing contempt and explode in hateful fits of rage when they don’t acknowledge their “proper place” in society. The newfound confidence of far-right extremists is partially due to the fact that the president refuses to condemn their hate crimes, but also to the ease of recruiting new members among hard-working people who tire in their struggle against the tide and young people who are increasingly likely to harbor vulnerable dark personalities, making them so thirsty for accolade that extremists specializing in ego-stroking have a good chance of recruiting them.


Author(s):  
Joanna Brooks

Racism is not a simply a character flaw or extremist conduct; racism is the centuries-old system of social organization that has marked people with dark skin as available for exploitation—for advantage-taking of their lands, labor, bodies, cultures, and so forth. “White supremacy” refers not only to the grossest forms of racist terrorism but also to the entire system of ideas, beliefs, and practices that give white people better chances based on perceived skin color and ancestry. This chapter reviews American Christian theology, history, US law, and critical race theory to frame an assessment of white American Christianity’s failure to grapple with anti-Black racism as a moral issue.


2019 ◽  
Vol 43 (3) ◽  
pp. 335-347 ◽  
Author(s):  
Linda R. Tropp ◽  
Özden Melis Uluğ

Although scholars have suggested that relationships with people of color can enhance White people’s commitment to racial justice, many women of color have questioned whether White people, and White women in particular, actually “show up” to protest for racial justice. Focusing on the contact experiences and closeness White women have with people from racial and ethnic groups different from their own, we tested how these relationships may predict their reported motivations to engage in protests for racial justice. With a broad online sample of White American women (Study 1), and White women who attended the 2017 Women’s March (Study 2), our results showed that both positive contact and closeness to people targeted by prejudice predicted White women’s willingness to participate in protests for racial justice (Studies 1 and 2). Only closeness to people targeted by prejudice significantly predicted actual participation in collective action for racial justice (Studies 1 and 2) and also predicted motivation for racial justice among those who attended the 2017 Women’s March (Study 2). Findings suggest that White women’s inclinations to protest for racial justice may be linked to the close relationships they have with people targeted by prejudice, while more general forms of positive contact may not be related to such action. Additional online materials for this article are available on PWQ ’s website at https://journals.sagepub.com/doi/suppl/10.1177/0361684319840269 . Online slides for instructors who want to use this article for teaching are available on PWQ' s website at http://journals.sagepub.com/page/pwq/suppl/index


Worldview ◽  
1974 ◽  
Vol 17 (8) ◽  
pp. 41-44 ◽  
Author(s):  
John Mbiti

Black Theology is a painful phenomenon in the history of the Church. Painful not because of what it says—although it certainly does not deal in soft phrases—but because it has emerged in an America that, since the arrival of the Pilgrims in the seventeenth century, has claimed to be a Christian country. Black Theology is a judgment on American Christianity in particular and Christianity in general. Ideally there would be no reason for Black Theology. It was forced into existence by the particularities of American history.Black Theology as an academic concern can be dated from July 31, 1966, when the National Committee of Negro Churchmen issued a statement asking for power and freedom from the leaders of America, for power and love from white churchmen, for power and justice from Negro citizens, and for power and truth from the American mass media.


Organization ◽  
2021 ◽  
pp. 135050842110153
Author(s):  
Jeremy W Bohonos

The #BlackLivesMatter movement has been met with resistance and hostility by many whites who do not see the need for assertions regarding the value and worth of Black lives. Those who seek to disrupt this emerging discourse tend to regard instances of white violence against Black people as individual incidents that do not reflect larger societal patterns. This paper addresses these assertions by drawing on discussions of slurs and other racially abusive language in the workplace. Using autoethnography, I provide rich descriptions of how hateful language circulates in whitespaces through both interpersonal interactions and through group-level consumption of racially problematic mass media creating organizations that are hostile to people of color, even in their absence. Major implications of this study include that the devaluation of Black and Native lives is pervasive within many predominantly white organizations and that this reality negatively effects both the life chances and the personal safety of people of color.


Author(s):  
Mary Kirk

In Chapter IV, I discussed how language operates as a social institution to teach us the values, attitudes, and beliefs of our society. Our dominator legacy is deeply embedded in the language we use and the ways we have learned to communicate. Since language acts as such a powerful social institution, it is also a great place to begin to create a partnership culture. “We need a language that connects us to the heart of our human experience—our values, dreams, desires, and needs” (Hart, 2004, p. 115). We need language that liberates us from the limiting either/or perspectives of a dominator culture and inspires the unlimited both/and perspectives of a partnership culture. We need language (and styles of communication) that help us focus on the ways in which we are connected as human beings, more than the ways in which we are different (which serves the dominator values of ranking human beings). In Chapter V, I discussed how media teach us the values, attitudes, and beliefs of a dominator culture via the persistent use of stereotypical images and messages. To create the climate for partnership in IT, we need new representations of women and people of color in relation to technology in books, magazines, television, film, and advertising. We need to break free of the “geek” stereotype and show more complex human beings portrayed as developers, users, and beneficiaries of technology. We need to move outside of a narrow Amerocentric lens regarding the ways in which we think about and envision technology and its uses. Creating this kind of change may seem daunting, but it need not be. People often resist participating in change because they see society as a rigid mechanism that’s “always been this way” or “just the way things are.” However, we need to shift away from this dominator view of society as a machine in which people are “expendable cogs” (Eisler & Loye, 1990, p. 185); this attitude contributes to a lack of responsibility towards being part of the change. “If we deny our power to affect people, then we don’t have to worry about taking responsibility for how we use it or, more significant, how we don’t” (Johnson, 2006, p. 133). The truth is that individuals interact with the larger social institutions, and those social institutions can be changed by that interaction. To create a partnership society, you must adopt the view of society as a living organism that you are co-creating with others. This will make it easier to claim responsibility for your part in reifying our dominator system or moving towards partnership.


2021 ◽  
Vol 118 (1) ◽  
pp. 32-41
Author(s):  
Anthony Sean Neal

As Black people struggled for freedom from oppression in the United States, toward the end of the modern era of the African American freedom struggle, a reflexive moment was taken to assess Christianity and its meaning for those whom Howard Thurman referred to as the “disinherited.” This article attempts to take up the pattern of reflective thinking, which began with Howard Thurman, James Cone, and William R. Jones, extending the thought forward to its natural conclusions. In doing so, the author intimates that the concepts that lead to racism and racial aggression are bound within the signs, symbols, and frameworks of white American Christianity, which has become a secular religion or secular way to order society. These signs, symbols, and frameworks continue to do the work of setting the ground for each subsequent generation to demonstrate a similar racial attitude as the preceding one. They also set the groundwork for Black reflective thinkers to find necessary the development of a posture of rejection toward white American Secular Christianity and all its derivative forms.


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