Advertisement

Introduction

Chapter
  • 50 Downloads
Part of the Palgrave Macmillan’s Content and Context in Theological Ethics book series (CCTE)

Abstract

To paraphrase McFague’s assertion, this work is undertaken in the belief that white Christians have a particular necessity to prioritize looking critically at how white theologies have helped to produce white racist practice—historically and in the present. Another task, as McFague notes, is to listen “to the voices and experiences of suffering”: in this case, the voices and experiences of people of color, as well as white people who understand how racism creates suffering for us all, in different ways. I would argue that—as we come to understand how white Christian theologies have helped to create and maintain racist oppression and white privilege—offering words of hope and healing is not an adequate response. We need to drive our new understandings forward into concrete, material practices that transform ourselves, our institutions, and our societal systems. This work focuses on how white Christians can engage in anti-racist transformation, through ethical processes that construct solidarity: relationships of accountable mutuality through which the Holy Spirit can work.

Keywords

White People Social Location Veto Power White Skin White Privilege 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Preview

Unable to display preview. Download preview PDF.

Unable to display preview. Download preview PDF.

Notes

  1. 1.
    Sallie McFague, “Theology as Action,” in Constructive Theology: A Contemporary Approach to Classical Themes, ed. Serene Jones and Paul Lakeland (Minneapolis, MN: Fortress Press, 2005), 152.Google Scholar
  2. 2.
    James H. Cone, “Theology’s Great Sin: Silence in the Face of White Supremacy,” Black Theology: An International Journal Vol. 2, no. 2 (1994): 143–44.Google Scholar
  3. 4.
    Ada María Isasi-Díaz, Mujerista Theology: A Theology for the Twenty-First Century (Maryknoll, N.Y.: Orbis Books, 1996), 2.Google Scholar
  4. 5.
    Patricia Hill Collins, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (New York: Routledge, 2000), 19.Google Scholar
  5. 6.
    Alice Walker, In Search of Our Mother’s Gardens (New York: Harcourt Brace Jovanovich, 1983), 8. Quoted in Collins, Black Feminist Thought, 19.Google Scholar
  6. 7.
    Susan Brooks Thistlethwaite and Mary Potter Engel, eds., Lift Every Voice: Constructing Christian Theologies from the Underside (Maryknoll, NY: Orbis Books, 1998), 4. I am thankful to the authors of the chapters in this volume for their examples of describing social location, context, and commitments.Google Scholar
  7. 8.
    Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza, 2nd ed. (San Francisco, CA: Aunt Lute Foundation Books, 1999), 19.Google Scholar
  8. 9.
    This work is included in my dissertation, but length constraints precluded its inclusion here. Tammerie Day, Constructing Solidarity: A Theology of Liberation (Ph.D. dissertation: Southern Methodist University, 2009).Google Scholar
  9. 11.
    María Pilar Aquino, Daisy L. Machado, and Jeanette Rodríguez, eds., A Reader in Latina Feminist Theology: Religion and Justice (Austin, TX: University of Texas Press, 2002), 150.Google Scholar
  10. 12.
    Ada María Isasi-Díaz, La Lucha Continues: Mujerista Theology. (Maryknoll, NY: Orbis Books, 2004), 168.Google Scholar

Copyright information

© Tammerie Day 2012

Authors and Affiliations

There are no affiliations available

Personalised recommendations