Where Have We Gone From There?

Author(s):  
Dwayne E. Meadows

It is the author's position that Martin King's final keynote address at the tenth annual session of the Southern Christian Leadership Conference, where the theme was “Where Do We Go From Here” is a significant point of reference in the ongoing struggle of African Americans in America. Indeed, 50 years after King's sudden death, his turn toward economic and political empowerment is still the cornerstone of the Black agenda in America. Therefore, with the preceding as our contextual mooring, the author will consider that unique expression of African American culture, Black religion, and the Black church in its 21st century iteration. How has suburban life and the ongoing search for success and the “American Dream” affected Black faith traditions? What do we believe, and who is our God? What has become of the “Souls of Black Folk?”

2019 ◽  
Vol 29 (2) ◽  
pp. 255-290
Author(s):  
Kyle T. Bulthuis

ABSTRACTScholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular black church, which better accounts for the historical experience of black religion. In this piece, I analyze four different denominational and theological traditions that blacks followed in the early Republic: the Anglican–Episcopalian, the Calvinist (Congregational–Presbyterian), the Methodist, and the Baptist. Each offered a unique ecclesiastical structure and set of theological assumptions within which black clergy and laity operated. Each required different levels of interaction with white coreligionists, and, although some tended to offer more direct opportunities for reform and resistance, all groups suffered differing constraints that limited such action. I argue that the two bodies connected to formalist traditions, the Episcopalian and Calvinist, were initially better developed despite their smaller size, and thus disproportionately shaped black community and reform efforts in the antebellum United States.


Author(s):  
Emily Suzanne Clark

The typical story of African American religions narrates the development and power of the Protestant black church, but shifting the focus to the long nineteenth century can reorient the significance of the story. The nineteenth century saw the boom of Christian conversions among African Americans, but it also was a century of religious diversity. All forms of African American religion frequently pushed against the dominance of whiteness. This included the harming and cursing element of Conjure and southern hoodoo, the casting of slaves as Old Israel awaiting their exodus from bondage, the communications between the spirit of Abraham Lincoln and Afro-Creoles in New Orleans, and the push for autonomy and leadership by Richard Allen and the rest of the African Methodist Episcopal Church. While many studies of African American religions in the nineteenth century overwhelmingly focus on Protestantism, this is only part of the story.


2018 ◽  
Vol 44 (7) ◽  
pp. 644-666 ◽  
Author(s):  
Faye Z. Belgrave ◽  
Sarah J. Javier ◽  
Deborah Butler ◽  
Chelsie Dunn ◽  
Joann Richardson ◽  
...  

While older African American women (e.g., aged 50 years and older) comprise only 11% of the female population in the United States, they account for 50% of HIV diagnoses among women in this age group. Unique sociocultural factors, including a lack of HIV knowledge and stigma, contribute to HIV risk among older African American women. The goal of this qualitative study was to obtain a nuanced perspective from older African American women about HIV knowledge and experiences with HIV using the framework of intersectionality theory. Focus groups were conducted with 35 African American women who were 50 years and older, nonpartnered, and heterosexual. Women were asked what they knew about HIV and if they thought older women were at risk for HIV. A thematic analysis using NVivo 11 yielded two central themes and three subthemes: HIV knowledge, including experiential knowledge, superficial knowledge, and no knowledge, and stigma around HIV in the Black church. Implications for developing HIV prevention programs and testing messages are discussed.


1998 ◽  
Vol 84 (4) ◽  
pp. 1471
Author(s):  
V. P. Franklin ◽  
Jack Salzman ◽  
David Lionel Smith ◽  
Cornel West

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