Abstract
We can be different individuals by rejecting the subjectivities that neoliberal market cultures offer us. The Madres movement’s social practices demonstrate that the transformation of neoliberal subjectivity is necessary and possible. Their social practices demonstrate that justice, love, and care are not merely regulative ideals but concrete actions that foster redemption and renewal of this world toward a more just, compassionate society. They “radicalize” hope. The possibility of loving and trusting communities not only is a future horizon but also needs to be prefigured in the here and now. They demonstrate that the cynicism and apathy associated with neoliberal capitalism do not have the last words. The present and future can change, as we are not trapped in the “sameness” of the present. Radical hope offers the conditions that give rise to alternative social worlds out of which beloved communities can emerge and flourish.
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Notes
Terry Eagleton, Sweet Violence: The Idea of the Tragic (Maiden, MA/Oxford: Blackwell, 2003), 291.
Terry Eagleton, Why Marx Was Right (New Haven/London: Yale University Press, 2011), 62.
Ola Sigurdson, Theology and Marxism in Eagleton and Zizek: A Conspiracy of Hope (New York: Palgrave McMillan, 2012), 192.
Refer to Lewis Baldwin, Toward the Beloved Community: Martin Luther King Jr. and South Africa (Cleveland: Pilgrim Press, 1995) and To Make the Wounded Whole: The Cultural Legacy of Martin Luther King Jr. (Minneapolis: Fortress Press, 1992). In both texts, he affirms that King’s idea of the beloved community was expanded and deepened through his discussion of beloved community in relation to human conflict and non-violent methods.
Darnell Moore, “On Love, Empathy, and Pleasure in the Age of Neoliberalism,” in The Feminist Wire, published July 9, 2013, http://thefeministwire.com/2013/07/on-love-empathy-and-pleasure-in-the-age-of-neoliberalism/
Laura Moser, “Texas is Debuting Textbooks that Downplay Jim Crow and Frame Slavery as a Side Issue in the Civil War,” in Slate, published July 7, 2015, http://www.slate.com/blogs/schooled/2015/07/07/texas_textbook_revisionism_new_textbooks_in_the_lone_star_state_downplay.html
Refer to Dana-ain Davis, Battered Black Women and Welfare Reform: Between a Rock and a Hard Place (New York: State University of New York Press, 2006).
Refer to Marie Gattschalk, The Prisons and the Gallows: The Politics of Mass Incarceration in America (Cambridge: Cambridge University Press, 2006).
Joy James, Seeking the Beloved Community: A Feminist Race Reader (New York: State University of New York, 2013), 149.
Cheryl Higashida, Black Internationalist Feminism: Women Writers of the Black Left, 1945–1995 (Chicago: University of Illinois Press, 2011), 8.
Alanna Lockward, “Decolonizing the (White) Gaze: Who Is Whipping?” in Spiritual Revolutions and the Scramble for Africa (Berlin: Art Labour Archives, 2014), 9.
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© 2016 Keri Day
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Day, K. (2016). Conclusion. In: Religious Resistance to Neoliberalism. Black Religion / Womanist Thought / Social Justice. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-56943-1_7
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DOI: https://doi.org/10.1007/978-1-137-56943-1_7
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