Pub Date : 2023-05-04DOI: 10.1080/14769948.2023.2223820
David Clough
ABSTRACT Fifty years have passed since James Cone wrote _Black Theology and Black Power _ critiquing the unbarthian ways Barth was being appropriated in Europe and North America. This article identifies key weaknesses in a Barthian theological method that may explain the conspicuous silence of White Barthian theologians in response to Cone’s critique. It suggests three lessons for ethical theological enquiry arising from attention to Cone’s analysis: first, the need to recognise the ways in which the Christian theological tradition has been shaped in racist, White supremacist, and colonialist ways in order to avoid reproducing theologies Cone identified as racist; second, the responsibility of Christian theologians to give an account of the relationship of their projects to questions of ethics and practice, in order to avoid the vice of curiosity; and third, the responsibility of theologians to take particular care to avoid disadvantaging students and colleagues of colour in their professional practice.
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Pub Date : 2023-05-04DOI: 10.1080/14769948.2023.2233307
Susannah Ticciati
ABSTRACT This article compares and contrasts James Cone’s use of “blackness” with Karl Barth’s use of “Israel”. It argues that, by contrast with Barth’s overdetermined use of “Israel” as a fixed designator for a fixed people, “black” for Cone is a deliberately mobile designator, shifting (roughly) between skin colour, ancestry and cultural heritage, and political and theological disposition. It thus has the requisite suppleness to enable Cone’s theology to speak prophetically both into the specific context of oppression for which he writes, and beyond. Barth’s theology, prophetic in principle, but lacking attentiveness to his Jewish neighbours, fails to achieve the same level of pertinence. The article continues by arguing that racial capitalist critique can be understood as a faithful outworking of Cone’s legacy, the oppressive logic of racial capitalism providing a significant context within which to understand what “becoming black” might mean today.
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Pub Date : 2023-05-04DOI: 10.1080/14769948.2023.2228622
Selina Stone
scepticism aimed at the global empire that is Roman Catholicism. My other minor criticism lies in the lack of critical analysis on the role played by “Whiteness” as the driver for racialised capitalism that has underpinned the rapacious greed of those from the global minority. Given the significance of Willie James Jennings’ work in the Christian Imagination and later After Whiteness I am surprised that the author has not used these texts more in order to better understand one of the drivers for the toxic racialised capitalism and thrust to domination and power that has characterised the sin of ecological degradation. As I have stated, however, these are relatively minor critiques against the backdrop of what I feel is an excellently written, well-argued and passionately delivered text. Anu has written a must-read book that will support activists and scholars across the world.
{"title":"Walking through the valley: womanist explorations in the spirit of Katie Geneva Cannon","authors":"Selina Stone","doi":"10.1080/14769948.2023.2228622","DOIUrl":"https://doi.org/10.1080/14769948.2023.2228622","url":null,"abstract":"scepticism aimed at the global empire that is Roman Catholicism. My other minor criticism lies in the lack of critical analysis on the role played by “Whiteness” as the driver for racialised capitalism that has underpinned the rapacious greed of those from the global minority. Given the significance of Willie James Jennings’ work in the Christian Imagination and later After Whiteness I am surprised that the author has not used these texts more in order to better understand one of the drivers for the toxic racialised capitalism and thrust to domination and power that has characterised the sin of ecological degradation. As I have stated, however, these are relatively minor critiques against the backdrop of what I feel is an excellently written, well-argued and passionately delivered text. Anu has written a must-read book that will support activists and scholars across the world.","PeriodicalId":42729,"journal":{"name":"BLACK THEOLOGY","volume":"21 1","pages":"173 - 175"},"PeriodicalIF":0.2,"publicationDate":"2023-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45028561","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2179132
Michael N. Jagessar
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Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2179133
Jarel A. Robinson-Brown (Fr)
When reflecting on the task of theology, the theologian Jürgen Moltmann once remarked that “Theology has at its heart only one problem: God”. It is worth noting I think, that so much theology throughout the years has approached the task of speaking about God as though only God mattered to the task of theology, and worse still as though God actually did theology. Yet, crucially, Moltmann continues: “Theologians will bring the whole of their existence into their search for knowledge about God”. It is the task of theology to engage all that we are, all that we see and know and experience and to bring that into dialogue with the truth that we as Christians name at the heart of our faith. When theology does this, pays attention to the world around it and within it, it reaches new depths and speaks of the living God afresh to each generation. For Black Christians to bring the whole of their existence into the search for knowledge about God, meant that power, class, race, and history become particularly relevant to our speech about God. What becomes clear in reading this personal exploration is that few have done theology such as this with the boldness and intellectual honesty of James H. Cone, and no one in Britain has called us to renewed engagement with Cone’s work in the way that Anthony G. Reddie has done in this powerfully lucid personal exploration. Reddie’s admiration of Cone is palpable – referring as he does to Cone as “arguably the greatest theologian of the twentieth century, and one of the greatest of all time”. (1). After reading this text, those engaging with this exploration will be inclined to agree. The author intends that this work will enable its readers to see the uniqueness of Cone’s voice and vision as a theologian speaking into a context in which Black people’s spiritual experiences and suffering were not taken seriously. This lack of attention to Black people’s experiences however did not mean that Black people were not doing theology amongst ourselves – making sense of a world in which we knew God to be active despite the suffering we have endured under racism and white supremacy. Cone long understood that Black folk have been doing theology, in some ways part of his genius was in enabling Black folk to call what they were already doing by that name, but what he particularly sought to interrogate and succeeded in critiquing was the “desecration of the very nature of Christian theology by the sin of White supremacy” (2). Black Liberation Theology is Cone’s response to the desecration of the very nature of Christian theology as he saw it. For Cone, any notion of God being on the side of the oppressor had to be overturned. God had to become Black because as Cone himself remarks: “There is no place in black theology for a colorless God in a society where human beings suffer precisely because of their color” (49). If God can be understood as Black, then all Black people can be seen as of inherent worth and value, and theology exerci
{"title":"Introducing James H. Cone: A Personal Exploration","authors":"Jarel A. Robinson-Brown (Fr)","doi":"10.1080/14769948.2023.2179133","DOIUrl":"https://doi.org/10.1080/14769948.2023.2179133","url":null,"abstract":"When reflecting on the task of theology, the theologian Jürgen Moltmann once remarked that “Theology has at its heart only one problem: God”. It is worth noting I think, that so much theology throughout the years has approached the task of speaking about God as though only God mattered to the task of theology, and worse still as though God actually did theology. Yet, crucially, Moltmann continues: “Theologians will bring the whole of their existence into their search for knowledge about God”. It is the task of theology to engage all that we are, all that we see and know and experience and to bring that into dialogue with the truth that we as Christians name at the heart of our faith. When theology does this, pays attention to the world around it and within it, it reaches new depths and speaks of the living God afresh to each generation. For Black Christians to bring the whole of their existence into the search for knowledge about God, meant that power, class, race, and history become particularly relevant to our speech about God. What becomes clear in reading this personal exploration is that few have done theology such as this with the boldness and intellectual honesty of James H. Cone, and no one in Britain has called us to renewed engagement with Cone’s work in the way that Anthony G. Reddie has done in this powerfully lucid personal exploration. Reddie’s admiration of Cone is palpable – referring as he does to Cone as “arguably the greatest theologian of the twentieth century, and one of the greatest of all time”. (1). After reading this text, those engaging with this exploration will be inclined to agree. The author intends that this work will enable its readers to see the uniqueness of Cone’s voice and vision as a theologian speaking into a context in which Black people’s spiritual experiences and suffering were not taken seriously. This lack of attention to Black people’s experiences however did not mean that Black people were not doing theology amongst ourselves – making sense of a world in which we knew God to be active despite the suffering we have endured under racism and white supremacy. Cone long understood that Black folk have been doing theology, in some ways part of his genius was in enabling Black folk to call what they were already doing by that name, but what he particularly sought to interrogate and succeeded in critiquing was the “desecration of the very nature of Christian theology by the sin of White supremacy” (2). Black Liberation Theology is Cone’s response to the desecration of the very nature of Christian theology as he saw it. For Cone, any notion of God being on the side of the oppressor had to be overturned. God had to become Black because as Cone himself remarks: “There is no place in black theology for a colorless God in a society where human beings suffer precisely because of their color” (49). If God can be understood as Black, then all Black people can be seen as of inherent worth and value, and theology exerci","PeriodicalId":42729,"journal":{"name":"BLACK THEOLOGY","volume":"21 1","pages":"80 - 81"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42340904","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2180134
Rufus Burnett
ABSTRACT This essay celebrates Victor Anderson’s Beyond Ontological Blackness: An Essay on African American Religious and Cultural Criticism (BOB) by considering how it reads blackness as an open possibility for human flourishing. Through critical engagement with Anderson’s notion of the “grotesquery of blackness,” it reads blues as a site for considering the implications of Anderson’s contention that black theology must move beyond essentialist constructions of blackness. The reflection also highlights how Anderson’s work anticipates contemporary critiques of modernity within decolonial studies, especially in the work of Sylvia Wynter. Finally, this essay uses the insights of BOB to assess the grotesque genius of the blues by offering a brief analysis of blues singer Muddy Waters’s performance of “Hoochie Coochie Man.”
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Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2180133
Xavier Pickett
ABSTRACT After nearly thirty years, Beyond Ontological Blackness can and should be used to think about contemporary challenges and avoidable futures in which (racial) representations could further ensnare us due to its inherent entanglement with racial capitalism. In this afterword, I argue that Victor Anderson offers an ethics of representation/blackness through the figure of the religious critic. It reclaims Anderson’s religious critic and shows how such a critic models better forms of social criticism that can be both descriptive and constructive, enlightening and emancipatory, and iconoclastic and utopian, without sacrificing either identity or difference, the individual or the group to oppressive values, norms and structures.
{"title":"Afterword: Beyond Opportunistic Blackness: Reclaiming Victor Anderson’s Religious Criticism Against the Spiritual Evacuation of Blackness","authors":"Xavier Pickett","doi":"10.1080/14769948.2023.2180133","DOIUrl":"https://doi.org/10.1080/14769948.2023.2180133","url":null,"abstract":"ABSTRACT After nearly thirty years, Beyond Ontological Blackness can and should be used to think about contemporary challenges and avoidable futures in which (racial) representations could further ensnare us due to its inherent entanglement with racial capitalism. In this afterword, I argue that Victor Anderson offers an ethics of representation/blackness through the figure of the religious critic. It reclaims Anderson’s religious critic and shows how such a critic models better forms of social criticism that can be both descriptive and constructive, enlightening and emancipatory, and iconoclastic and utopian, without sacrificing either identity or difference, the individual or the group to oppressive values, norms and structures.","PeriodicalId":42729,"journal":{"name":"BLACK THEOLOGY","volume":"21 1","pages":"73 - 79"},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43185405","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2180130
Clifton L. Granby
ABSTRACT This article examines the enduring relevance of Victor Anderson’s Beyond Ontological Blackness: An Essay in Religious and Cultural Criticism. Anderson rightly senses a close connection between the practice of African American cultural criticism and the ethical sensitivity required to do it well. He also recognizes the historical limits of ontological inquiry. I argue that these metaphilosophical assumptions afford more generative encounters with Black political and cultural life, especially its discursive ambiguities and practical incongruities. By engaging the writings of two contemporary critics, Tamura Lomax and Calvin Warren, I show the benefits of thinking alongside Anderson’s important text and the dangers of not doing so. Scholars of religion, African American studies, and cultural studies ignore Anderson’s work and the discourses it enjoins at their own peril.
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Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2180131
J. Winters
ABSTRACT This essay argues that Victor Anderson’s Beyond Ontological Blackness anticipates some of the key debates and concerns within contemporary black studies. Anderson’s groundbreaking text exposes tendencies within African American cultural thought to essentialise blackness, to ascribe totalising qualities to black life and limit possibilities for fulfilment and transcendence. He responds to these often-unexamined commitments to ontological blackness by turning to a postmodern conception of difference and plurality. I show how Anderson’s concerns resonate with authors like Fred Moten, Nahum Chandler, and Michelle Wright, thinkers who re-imagine blackness in a manner that circumvents pure beginnings (Chandler and Moten) and accounts of black experience that unduly prioritise slavery and the middle passage (Wright). My basic claim is that black studies and related fields should continue thinking about blackness, non-being, and differentiation, enduring problems that Anderson’s work provides a guide to confront.
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Pub Date : 2023-01-02DOI: 10.1080/14769948.2023.2180135
Tamura A. Lomax
ABSTRACT In this article, I outline what Kristie Dotson refers to as an “inheritance map” for the epistemological insights and critical moves in Victor Anderson’s Beyond Ontological Blackness: An Essay on African American Religious and Cultural Criticism (1995). I establish that Beyond Ontological Blackness represents what Stuart Hall calls a significant break – “where old lines of thought are disrupted, older constellations displaced, and elements, old and new, are regrouped around a different set of premises and themes” 1 1 Hall, “Cultural Studies." – and thusly, a new direction in the study of black 2 2 In my current writing projects (post 2019) I use Black (rather than black) and white for political reasons. Full stop. I deploy a “b” when engaging oppression, however. Still, making distinctions in this essay between what should have a “B” (for example, Black women, church, students, presence, subject, religion, experience, etc.) and what should have a “b” (for example, antiblack, ontological blackness, symbolic blackness, black heroic cultural genius, black crisis, etc.) proved extremely difficult. Most challenging was turning my powerful “B” into a “b” throughout for clarity and consistency. religion and theology 3 3 This is not slippage. I distinguish between black theology and the study of black religion at length in Jezebel Unhinged: Loosing the Black Female Body in Religion and Culture (Durham and London: Duke University Press, 2018). : black religion and culture studies. The latter of which makes room for a black feminist study of religion.
摘要在这篇文章中，我概述了克里斯蒂·多森（Kristie Dotson）所说的维克多·安德森（Victor Anderson）的《超越本体论的黑人：非裔美国人宗教和文化批评随笔》（1995）中认识论见解和批评动作的“继承图”。我确定，超越本体论的黑色代表了斯图尔特·霍尔所说的一次重大突破——“旧的思路被打乱，旧的星座被取代，新旧元素围绕一组不同的前提和主题重新组合。”1霍尔，“文化研究。”——因此，这是研究黑人的一个新方向2。在我目前的写作项目中（2019年后），出于政治原因，我使用黑人（而不是黑人）和白人。句号。然而，我在遭受压迫时使用了“b”。不过，在这篇文章中，区分了应该使用“b”的东西（例如，黑人女性、教会、学生、在场、主体、宗教、经历等）和什么应该有“b”（例如，反黑人、本体论黑人、象征性黑人、黑人英雄文化天才、黑人危机等）被证明是极其困难的。最具挑战性的是将我强大的“B”变成一个“B”，以保持清晰和一致。宗教和神学33这不是滑动。我在《Jezebel Unhinged:Loosing the black Female Body in religion and Culture》（达勒姆和伦敦：杜克大学出版社，2018）中详细区分了黑人神学和黑人宗教研究黑人宗教和文化研究。后者为黑人女权主义对宗教的研究提供了空间。
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