Journal articles: 'Black race – Religion'

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Chireau, Yvonne. "Looking for Black Religions in 20th Century Comics, 1931–1993." Religions 10, no. 6 (June 25, 2019): 400. http://dx.doi.org/10.3390/rel10060400.

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Relationships between religion and comics are generally unexplored in the academic literature. This article provides a brief history of Black religions in comic books, cartoons, animation, and newspaper strips, looking at African American Christianity, Islam, Africana (African diaspora) religions, and folk traditions such as Hoodoo and Conjure in the 20th century. Even though the treatment of Black religions in the comics was informed by stereotypical depictions of race and religion in United States (US) popular culture, African American comics creators contested these by offering alternatives in their treatment of Black religion themes.

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McLaughlin, Bryan, and Bailey A. Thompson. "Conditioned by Race: How Race and Religion Intersect to Affect Candidate Evaluations." Politics and Religion 9, no. 3 (April 1, 2016): 605–29. http://dx.doi.org/10.1017/s1755048316000213.

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AbstractWhile it is becoming increasingly clear that religious cues influence voter evaluations in the United States, work examining religious cues has largely overlooked the conditioning role of race. We employed a 2 × 2 (White candidate vs. Black candidate) × (racial cues vs. no racial cues) online experiment with a national sample (N= 397; 56% white, 46% black) where participants were exposed to a fictitious congressional candidate's webpage. Results show that White participants expected the religious candidate to be more conservative, regardless of race, while Black participants did not perceive a difference in ideology between the religious and non-religious Black candidates. Additionally, when it comes to candidate favorability, religious cues matter more to White participants, while racial cues are most important to Black participants. These findings provide evidence that religious and racial cues activate different assumptions among White and Black citizens.

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Boutros, Alexandra. "Religion in the Afrosphere." Journal of Communication Inquiry 39, no. 4 (October 2015): 319–37. http://dx.doi.org/10.1177/0196859915608916.

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The Afrosphere is a diverse field of social media marked by a willingness to engage issues of shared or collective concern for inhabitants of the “Black Atlantic” or the “Black diaspora.” By looking at blogs as a form of public address, this analysis examines instances of religion in the Afrosphere as components of strategic identification around what Stephan Palmié terms “black collective selfhood.” Considering both the technological affordances and cultural contexts of blogging, this analysis explores the intersection of race and religion in the Afrosphere as constitutive of digital counterpublic discourse. Building on textual analysis of blog posts, this analysis outlines how meaning is formed, fixed, and contested in discussions of religion in the Afrosphere. This analysis argues that the intersection of race and religion within this digital counterpublic makes particular iterations of the Black diaspora visible.

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Cressler, Matthew J. "Centering Black Catholic Religio-Racial Identity, Revealing White Catholicism." Journal of the American Academy of Religion 88, no. 2 (May 23, 2020): 304–28. http://dx.doi.org/10.1093/jaarel/lfaa013.

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Abstract In New World A-Coming: Black Religion and Racial Identity during the Great Migration, Judith Weisenfeld presents numerous instances when members of religio-racial movements contested the racial classificatory system provided by the federal government and confronted state administrators with their own alternative religio-racial identities. For Weisenfeld, these sorts of exchanges highlight, first and foremost, Black agency in religio-race making. But, as she indicates, they also make visible the contours of religio-racial whiteness as state administrators struggled to defend the status quo. In this article, I focus on how Black contestation and confrontation with racial hierarchy can reveal the racial whiteness operating beneath the surface of normative “religion.” This article draws on sources ranging from a police surveillance report to angry letters from white Catholics in order to argue that Black Catholics interrupted the presumed normativity of white Catholic religious life and, in so doing, revealed white Catholicism as a racial formation.

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Tamarkin, Noah. "Religion as Race, Recognition as Democracy." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 148–64. http://dx.doi.org/10.1177/0002716211407702.

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Apartheid South Africa enacted physical, structural, and symbolic forms of violence on racially marked South Africans, and postapartheid South Africa has enacted ambitious—though also limited—laws, policies, and processes to address past injustices. In this article, the author traces the South African political histories of one self-defined group, the Lemba, to understand how the violence they collectively experienced when the apartheid state did not acknowledge their ethnic existence continues to shape their ideas of the promise of democracy to address all past injustices, including the injustice of nonrecognition. The Lemba are known internationally for their participation in DNA tests that indicated their Jewish ancestry. In media discourses, their racialization as black Jews has obscured their racialization as black South Africans: they are presented as seeking solely to become recognized as Jews. The author demonstrates that they have in fact sought recognition as a distinct African ethnic group from the South African state consistently since the 1950s. Lemba recognition efforts show that the violence of nonrecognition is a feature of South African multicultural democracy in addition to being part of the apartheid past. The author argues that the racialization of religion that positions the Lemba as genetic Jews simplifies and distorts their histories and politics of race in South Africa.

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Griffin, Whitney, and C. Keith Harrison. "Giants in the Frame: A 1964 Photo Analysis of How Malcolm X and Dr. Harry Edwards Connected Race, Religion, and Sport." Religions 14, no. 5 (April 27, 2023): 580. http://dx.doi.org/10.3390/rel14050580.

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Racial analysis of photography in the canon is important when unpacking layers of racial discrimination, Black manhood, and the historical dynamics within social forces that create stereotypical perceptions of African American males. Race, religion, and sport allow scholars to unpack the perceived disposability of Black lives in contemporary society. In an effort to fully understand how sport and religion inform racialized experiences in Black manhood, the current paper seeks to advance theories of visual and racial culture in a particular context. Contextual analysis of a 1964 photograph of Malcolm X and Dr. Harry Edwards synthesizes the visual turn and offers insight into how race, sport, and religion collide to raise minority pride. A contextual analysis accounts for the ways in which visual materials function within broad social ecologies of Black masculinity. Implications are discussed for the role of sport and religion in continuing activism for racial equality.

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Jeffries, Bayyinah S. "Black Religion and Black Power: The Nation of Islam’s Internationalism." Genealogy 3, no. 3 (June 29, 2019): 34. http://dx.doi.org/10.3390/genealogy3030034.

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The Nation of Islam’s influence has extended beyond the United States. This Black American Muslim movement has used the intersection of race and religion to construct a blueprint of liberation that has bonded people of African descent throughout the Diaspora. Their transnational dimensions and ideas of freedom, justice and equality have worked to challenge global white imperialism and white supremacy throughout the 20th century and beyond.

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Smith, Mitzi J. "Howard Thurman and the Religion of Jesus." Journal for the Study of the Historical Jesus 17, no. 3 (October 25, 2019): 271–91. http://dx.doi.org/10.1163/17455197-01703003.

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This essay examines Howard Thurman’s interpretation of the historical Jesus and the religion of Jesus in his 1949 book Jesus and the Disinherited (jatd). Thurman interprets Jesus within his first century CE socio-historical context and from the perspective of disinherited African Americans. He articulates the significance of the religion of Jesus, versus religion about Jesus, for the disinherited and how it can ensure their survival. Since jatd addresses race/racism and class/classism but not the intersection of race, gender, and class, I place jatd in conversation with black feminist Audre Lorde’s Sister Outsider, womanist theologian Delores Williams’ Sisters in the Wilderness, and Angela Sim’s Lynched, who focus on the survival of black women (Lorde and Williams) and the resilience of black people living in a culture of fear.

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Salazar, Esmeralda Sánchez, Brandon Vaidyanathan, Elaine Howard Ecklund, and Adriana Garcia. "Challenging Evolution in Public Schools: Race, Religion, and Attitudes toward Teaching Creationism." Socius: Sociological Research for a Dynamic World 5 (January 2019): 237802311987037. http://dx.doi.org/10.1177/2378023119870376.

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Researchers argue that white evangelical Christians are likely to support teaching creationism in public schools. Yet, less is known about the role religion may play in shaping attitudes toward evolution and teaching creationism among blacks and Latinos, who are overrepresented in U.S. conservative Protestant traditions. This study fills a gap in the literature by examining whether religious factors (e.g., religious affiliation and Biblical literalism) relate to differences in support for teaching creationism between blacks and Latinos compared to whites and other racial groups. Using a nationally representative survey (N = 9,425), we find that although black and Latino Americans support teaching creationism more than other groups, religion plays a stronger role among blacks in shaping support for teaching creationism instead of evolution. Results add an important racial dimension to scholarly discussions on religion and science and suggest further exploration of race alongside other factors that may contribute to support for teaching creationism.

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Weisenfeld, Judith. "The House We Live In: Religio-Racial Theories and the Study of Religion." Journal of the American Academy of Religion 88, no. 2 (May 23, 2020): 440–59. http://dx.doi.org/10.1093/jaarel/lfaa011.

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Abstract This article reviews the origins and goals of the religio-racial framework that grounds the approach to early twentieth-century Black new religious movements in New World A-Coming. It discusses how the articles in the roundtable offer case studies that extend the framework of “religio-racial identity” to model approaches for locating the analysis of connections between race and religion as central to the work of religious studies.

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Smith, Chris, and Graham Pellew. "Due Consideration to Race, Religion, Language and Culture?" Adoption & Fostering 19, no. 2 (July 1995): 16–18. http://dx.doi.org/10.1177/030857599501900205.

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Is the good practice developed in some agencies around the placement needs of Black children under threat from the the Adoption Law Review? Chris Smith and Graham Pellew report on some of the concerns raised at a study day held in the Midlands.

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Mayer, Sarah L., Michelle R. Brajcich, Lionola Juste, Jesse Y. Hsu, and Nadir Yehya. "Racial and Ethnic Disparity in Approach for Pediatric Intensive Care Unit Research Participation." JAMA Network Open 7, no. 5 (May 15, 2024): e2411375. http://dx.doi.org/10.1001/jamanetworkopen.2024.11375.

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ImportanceWhile disparities in consent rates for research have been reported in multiple adult and pediatric settings, limited data informing enrollment in pediatric intensive care unit (PICU) research are available. Acute care settings such as the PICU present unique challenges for study enrollment, given the highly stressful and emotional environment for caregivers and the time-sensitive nature of the studies.ObjectiveTo determine whether race and ethnicity, language, religion, and Social Deprivation Index (SDI) were associated with disparate approach and consent rates in PICU research.Design, Setting, and ParticipantsThis retrospective cohort study was performed at the Children’s Hospital of Philadelphia PICU between July 1, 2011, and December 31, 2021. Participants included patients eligible for studies requiring prospective consent. Data were analyzed from February 2 to July 26, 2022.ExposureExposures included race and ethnicity (Black, Hispanic, White, and other), language (Arabic, English, Spanish, and other), religion (Christian, Jewish, Muslim, none, and other), and SDI (composite of multiple socioeconomic indicators).Main Outcomes and MeasuresMultivariable regressions separately tested associations between the 4 exposures (race and ethnicity, language, religion, and SDI) and 3 outcomes (rates of approach among eligible patients, consent among eligible patients, and consent among those approached). The degree to which reduced rates of approach mediated the association between lower consent in Black children was also assessed.ResultsOf 3154 children included in the study (median age, 6 [IQR, 1.9-12.5] years; 1691 [53.6%] male), rates of approach and consent were lower for Black and Hispanic families and those of other races, speakers of Arabic and other languages, Muslim families, and those with worse SDI. Among children approached for research, lower consent odds persisted for those of Black race (unadjusted odds ratio [OR], 0.73 [95% CI, 0.55-0.97]; adjusted OR, 0.68 [95% CI, 0.49-0.93]) relative to White race. Mediation analysis revealed that 51.0% (95% CI, 11.8%-90.2%) of the reduced odds of consent for Black individuals was mediated by lower probability of approach.Conclusions and RelevanceIn this cohort study of consent rates for PICU research, multiple sociodemographic factors were associated with lower rates of consent, partly attributable to disparate rates of approach. These findings suggest opportunities for reducing disparities in PICU research participation.

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13

Segre, Sandro. "Religion and Black Racial Identity in Du Bois’s Sociology." American Sociologist 52, no. 3 (May 6, 2021): 656–66. http://dx.doi.org/10.1007/s12108-021-09488-y.

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Abstract This article focuses on W.E.B. Du Bois’s ambivalent reception of Protestantism, and of religion in general. It argues that he rejected institutional Protestantism as characterized by cold formalism, but thought that the teaching and practices of this religion as taking place the Negro Churches were still relevant to most American Blacks. As pointed out by some secondary literature, Du Bois maintained that religious institutions gave comfort, social cohesion and a collective identity of their own to Blacks, who were an oppressed minority; however, only the Blacks’ racial consciousness could improve their social and political position. Institutional religion was then an important identity source for Blacks in general. It was not, however, for Du Bois himself. Du Bois had experienced racial discrimination and abuse based on the color line, and had therefore formed his social identity as a member of the Black race in the United States. This identity was the most salient to him and elicited his greatest commitment.

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Newton, Richard. "Hebrew, Hebrews, Hubris?: Diagnosing Race and Religion in the Time of COVID-19." Religions 12, no. 11 (November 19, 2021): 1020. http://dx.doi.org/10.3390/rel12111020.

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This thought experiment in comparison ponders a Black man’s conviction that his Hebrew identity would make him immune to COVID-19. Surfacing the history of the claims and the scholar’s own suspicions, the paper examines the layered politics of identification. Contra an essentialist understanding of the terms, “Hebrew” and “Hebrews” are shown to be classificatory events, ones imbricated in the dynamics of racecraft. Furthermore, a contextualization of the “race religion” model of 19th century scholarship, 20th century US religio-racial movements, and the complicated legacy of Tuskegee in 21st century Black vaccine hesitancy help to outline the need for inquisitiveness rather than hubris in matters of comparison. In so doing, this working paper advances a model of the public scholar as a questioner of categories and a diagnostician of classification.

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Leonard, Jonathan S. "The Impact of Affirmative Action Regulation and Equal Employment Law on Black Employment." Journal of Economic Perspectives 4, no. 4 (November 1, 1990): 47–63. http://dx.doi.org/10.1257/jep.4.4.47.

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Was affirmative action successful in increasing employment opportunities for blacks? In this paper, affirmative action will refer to the provisions of Lyndon Johnson's Executive Order 11246 in 1965, as amended by Richard Nixon's Executive Order 11375 [3 C.F.R. 169 (1974)]. Under Executive Order 11246, federal contractors agree “not to discriminate against any employee or applicant for employment because of race, color, religion, sex, nor national origin, and to take affirmative action to ensure that applicants are employed and employees are treated during employment without regard to their race, color, religion, sex or national origin” [3 C.F.R. 169 202(1) (1974)].

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Anderson, Victor. "A Relational Concept of Race in African American Religious Thought." Nova Religio 7, no. 1 (July 1, 2003): 28–43. http://dx.doi.org/10.1525/nr.2003.7.1.28.

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This essay is a critical exploration of the ways that race is being constructed in the contemporary climate of postmodern philosophical discourse. The author seeks to forge an ongoing conversation among black philosophers and African American theologians around race in each discourse. Race is understood by the author as a deep symbol of Western culture that is paralleled to the primitive/civilization symbols that have structured Western intercultural encounters with African peoples. The essay proceeds by developing the concept of race as a deep symbol, drawing on the work of Edward Farley. It explicates how race is debated in contemporary black philosophy by focusing on Kwame Anthony Appiah's and Lucius Outlaw's conceptualizations. By turning to the hermeneutical theory of Charles H. Long, the essay attempts to construct a relational theory of race that synthesizes both Appiah's and Outlaw's perspectives and then connects the relational theory of race to black religion and theology.

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HEATON, TIM B., and CARDELL K. JACOBSON. "Race Differences in Changing Family Demographics in the 1980s." Journal of Family Issues 15, no. 2 (June 1994): 290–308. http://dx.doi.org/10.1177/0192513x94015002008.

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Traditional demarcators of family formation and dissolution have changed dramatically over the past few decades and Black-White differences have become pronounced. In this article, we explore the degree to which a relatively small set of variables can account for racial difference in timing of initiation of sexual activity, first marriage, first birth, and divorce. The independent variables included in the model are adolescent living arrangements (single-parent vs. two-parent), mother's educational level, religion, region of the country, area of residency (urban, suburban, rural), birth cohort, and year of the survey. Based on hazard models for the rate of occurrence of each event, we estimate how Blacks would differ if they had mean values on covariates equal to White observed means. Although the results differ for the four dependent variables, this particular set of independent variables does not provide a satisfactory explanation of the differences between Black and White family formation and dissolution. Blacks and Whites may be responding to different structural and cultural constraints not easily captured by basic demographic variables.

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Schnabel, Landon. "Religion across Axes of Inequality in the United States: Belonging, Behaving, and Believing at the Intersections of Gender, Race, Class, and Sexuality." Religions 11, no. 6 (June 17, 2020): 296. http://dx.doi.org/10.3390/rel11060296.

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Much research considers group differences in religious belonging, behaving, and/or believing by gender, race, ethnicity, class, or sexuality. This study, however, considers all these factors at once, providing the first comprehensive snapshot of religious belonging, behaving, and believing across and within these axes of inequality in the United States. Leveraging unique data with an exceptionally large sample, I explore religion across 40 unique configurations of intersecting identities (e.g., one is non-Latina Black heterosexual college-educated women). Across all measures considered, Black women are at the top—however, depending on the measure, there are different subsets of Black women at the top. And whereas most sexual minorities are among the least religious Americans, Black sexual minorities—and especially those with a college degree—exhibit high levels of religious belonging, behaving, and believing. In fact, Black sexual minority women with a college degree meditate more frequently than any other group considered. Overall, whereas we see clear divides in how religious people are by factors like gender, education, and sexual orientation among most racial groups, race appears to overpower other factors for Black Americans who are consistently religious regardless of their other characteristics. By presenting levels of religious belonging, behaving, and believing across configurations of gender, race, ethnicity, class, and sexuality in the contemporary United States, this study provides a more complex and complete picture of American religion and spirituality.

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Amien, Waheeda. "Race-Religious Discrimination in South Africa's Hindu Marriages." AJIL Unbound 118 (2024): 129–33. http://dx.doi.org/10.1017/aju.2024.19.

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South Africa is known historically for racial apartheid when people were classified as white, Indian, Colored, or Black/Native.1 Indians, Coloreds, and Blacks were discriminated against and denied rights afforded to whites. One example was the right to vote, which was withheld from anyone not classified as white.2 What is less well known is that other forms of discrimination also existed, including religion, culture, gender, and sexual orientation. These discriminations manifested in religious marriage laws. They also intersected in the domain of marriage through race and religion, resulting in what Rabiat Akande describes as “mutually imbricated religious and racial othering.”3 Akande's observation that “Euro-Christian foundations of the legal regime of religious liberty” excluded minority religions from legal protections in colonial settler situations resonates in South Africa.4 Apartheid South Africa adopted a colonial European Christianized approach to marriage, namely, the voluntary union of one man to one woman for the duration of the marriage.5 This definition of marriage was embedded within South Africa's common law and entrenched values of heteronormativity and monogamy, both of which are inherent in a Christian understanding of marriage. Consequently, same-sex marriages were excluded from legal protection.6 Similarly, customary marriages and Muslim, Hindu, and Jewish marriages were not legally recognized because they were potentially polygynous, which in South Africa was deemed immoral and contrary to the colonial and apartheid era notions of public policy.7 This essay focuses on the legal implications of Hindu marriages not being legally recognized in South Africa, and especially the disparate effect that this has on women. The essay thus adds a gendered dimension to Akande's arguments about religious discrimination.

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Kimmel, Seth. "An Early Modern Audience in the Classroom: Metatheater, Religion, Race." Bulletin of the Comediantes 74, no. 1 (2022): 37–47. http://dx.doi.org/10.1353/boc.2022.a927746.

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Abstract: Emphasizing the role of audiences in shaping the meaning and social function of performance, this essay presents some suggestions for deepening the discussion of race in our undergraduate classes on "Golden Age" theater. These suggestions include enticing students with recognizable names and accessible texts—Cervantes's El retablo de las maravillas is one of my choices—and then nudging them to consider canonical works in dialogue both with representations of Black characters and with the diasporic experience of free and enslaved Black people in Spain during the early modern period. We should encourage class discussion that draws early modern primary sources into the racial politics of the present. We should likewise investigate and historicize the relationship between religion and race as conceptual categories. These sorts of pedagogical adjustments are part of the effort to rethink the methodological presuppositions and canons that have long defined—and constrained—early modern Iberian studies.

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Connor, Kimberly Rae, and Eddie S. Glaude. "Exodus!: Religion, Race, and Nation in Early Nineteenth-Century Black America." African American Review 35, no. 4 (2001): 655. http://dx.doi.org/10.2307/2903288.

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Portwood, Shirley J. "Faith in Black Power: Religion, Race, and Resistance in Cairo, Illinois." Journal of the Illinois State Historical Society (1998-) 112, no. 4 (December 1, 2019): 422–24. http://dx.doi.org/10.5406/jillistathistsoc.112.4.0422.

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Egerton, Douglas R., and Eddie S. Glaude Jr. "Exodus! Religion, Race, and Nation in Early Nineteenth-Century Black America." Journal of the Early Republic 21, no. 2 (2001): 367. http://dx.doi.org/10.2307/3125229.

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Sanneh, Lamin, and Eddie S. Glaude Jr. "Exodus!: Religion, Race, and Nation in Early Nineteenth-Century Black America." Journal of American History 89, no. 3 (December 2002): 1033. http://dx.doi.org/10.2307/3092374.

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Dixie, Quinton Hosford, and Eddie S. Glaude. "Exodus! Religion, Race, and Nation in Early Nineteenth-Century Black America." American Historical Review 106, no. 2 (April 2001): 569. http://dx.doi.org/10.2307/2651664.

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Ryan, S. M. "Exodus! Religion, Race, and Nation in Early Nineteenth-Century Black America." American Literature 73, no. 1 (March 1, 2001): 191–92. http://dx.doi.org/10.1215/00029831-73-1-191.

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Park, Jerry Z., Joyce C. Chang, and James C. Davidson. "Equal Opportunity Beliefs beyond Black and White American Christianity." Religions 11, no. 7 (July 10, 2020): 348. http://dx.doi.org/10.3390/rel11070348.

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Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian American Survey 2016, we return to this question and ask whether beliefs about the importance of equal opportunity reveal similarities or differences between religious Asian American and Latino Christians and Black and White Christians. The results confirm that White Christians are generally the least supportive of American society providing equal opportunity for all. At the other end, Black Christians were the most supportive. However, with the inclusion of Asian American Christian groups, we note that second generation Asian American and Latino Evangelicals hew closer to the White Christian mean, while most other Asian and Latino Christian groups adhere more closely to the Black Christian mean. This study provides further support for the recent claims of religion’s complex relationship with other stratifying identities. It suggests that cultural assimilation among second generation non-Black Evangelical Christians heads more toward the colorblind racist attitudes of many White Christians, whereas potential for new coalitions of Latino and Black Christians could emerge, given their shared perceptions of the persistent inequality in their communities.

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Quinn, Camille R., Bernadine Waller, Ashura Hughley, Donte Boyd, Ryon Cobb, Kimberly Hardy, Angelise Radney, and Dexter R. Voisin. "The Relationship between Religion, Substance Misuse, and Mental Health among Black Youth." Religions 14, no. 3 (February 28, 2023): 325. http://dx.doi.org/10.3390/rel14030325.

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Studies suggest that religion is a protective factor for substance misuse and mental health concerns among Black/African American youth despite reported declines in their religious involvement. However, few studies have investigated the associations among religion, substance misuse, and mental health among Black youth. Informed by Critical Race Theory, we evaluated the correlations between gender, depression, substance misuse, and unprotected sex on mental health. Using multiple linear regression, we assessed self-reported measures of drug use and sex, condom use, belief in God, and religiosity on mental health among a sample of Black youth (N = 638) living in a large midwestern city. Results indicated drug use, and sex while on drugs and alcohol, were significant and positively associated with mental health symptoms. Belief in God was negatively associated with having sex while on drugs and alcohol. The study’s findings suggest that despite the many structural inequalities that Black youth face, religion continues to be protective for Black youth against a myriad of prevalent problem behaviors.

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Stansfield, Richard. "Drawing on Religion in the Desistance Process: Paying Attention to Race and Ethnicity." Criminal Justice and Behavior 44, no. 7 (March 27, 2017): 927–45. http://dx.doi.org/10.1177/0093854817699438.

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Religion is important in the lives of many ex-offenders. This study uses data from the Pathways to Desistance Study data set to examine the impact of religiosity on criminal desistance and drug use among delinquent White, Black, and Hispanic youth. Results from mixed-effects longitudinal analyses revealed that religiosity was a significant predictor of lower criminal offending and substance use for White youth postconviction, controlling for changes in employment, social support, and delinquent peer association. Although religiosity was associated with lower substance use among Black youth, it was not associated with lower criminal offending among Black or Hispanic youth. We discuss the implications of our findings for research and policy, particularly the need for resources.

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Na, Zeng. "Deconstrution Of Dichotomies In Toni Morrisonâ€™s Paradise." International Journal for Innovation Education and Research 3, no. 7 (July 31, 2015): 145–49. http://dx.doi.org/10.31686/ijier.vol3.iss7.404.

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In her 1998 novel Paradise, Morrison plays with her reader’s desire in terms of gender, race and religion where binary oppositions can be easily constructed in the process of reading. However, as this paper seeks to prove, all these dichotomies are ostensible and false. It is not Morrison’s intention to construct a disparate paradise as opposed to all-black patriarchy Ruby with its rigid Christian religion. It is Morrison’s intention to invite the readers into the program of deconstructing the dangers of this utopian desire. As the present paper finds out what Morrison really endeavors to critique is dichotomy itself. In the progress of the novel, we can see that simple dichotomies of race, of gender, and of religion are undermined, and set interpretations are shattered.

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Thornton, Brendan Jamal. "Refiguring Christianity and Black Atlantic Religion: Representation, Essentialism, and Christian Variation in the Southern Caribbean." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 41–71. http://dx.doi.org/10.1093/jaarel/lfab023.

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Abstract This article considers the analytic categories scholars use to conceptualize religious difference in the Caribbean and addresses the relatively sparse theorizing of Christianity in the study of so-called syncretic or creole religions of the African diaspora. I take the Spiritual Baptists of Trinidad and Tobago as a case study to shed light on the significant divergences between vernacular definitions of Christianity and those designations scholars use to parse and make sense of Afro-Creole diversity. I am especially interested in what is at stake analytically. Spiritual Baptists challenge conventional articulations of Christian orthodoxy and Black Atlantic religiosity by reconciling a “fundamentalist” Christian identity with an especially fluid cosmopolitan eclecticism. Drawing on comprehensive ethnographic research, I show how the unique permutations of creole variation within Spiritual Baptist faith unsettle deterministic equations of race and religion and contest the often manufactured oppositions between Christianity and African religion.

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Damico, James S., and Ted Hall. "The Cross and the Lynching Tree: Exploring Religion and Race in the Elementary Classroom." Language Arts 92, no. 3 (January 1, 2015): 187–98. http://dx.doi.org/10.58680/la201526345.

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We explore what happened during a literature discussion in a fifth-grade classroom when the students and teacher interpreted the experience of enslaved Blacks through "the cross." We also examine a digital video two of the students created about riots that ensued in Cincinnati after an unarmed African American teenager was killed by a White police officer. We begin with a framework that integrates culturally responsive teaching with Critical Race Theory (CRT). We then explain how we needed to include another perspective, Black liberation theology, to more richly frame, understand, and make explicit links among religion, racism, and suffering. Implications center on what we might learn from the teacher and children in this classroom, especially about the spaces that might be cultivated in classrooms when the topics of religion and the history of enslaved peoples intersect.—

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Dean, Terrance, and Dale P. Andrews. "Introduction: Afrofuturism in Black Theology – Race, Gender, Sexuality, and the State of Black Religion in the Black Metropolis." Black Theology 14, no. 1 (January 2, 2016): 2–5. http://dx.doi.org/10.1080/14769948.2015.1131499.

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Wajiran, Wajiran, and Nur Alifah Septiani. "The subordination of black people in the United States Toni Morrison’s novel, Beloved." NOTION: Journal of Linguistics, Literature, and Culture 5, no. 1 (May 9, 2023): 69–81. http://dx.doi.org/10.12928/notion.v5i1.7064.

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This paper is aimed at discussing Morrison’s novel, Beloved dealing with the issues of human discrimination in the United States. Morrison is a writer who voices human values through discussions on issues of discrimination due to ethnicity, race, and skin color, especially that conducted against black people. She was instrumental in fighting for civil and political rights for black people in the United States, especially in Ohio. This study involves the theory of genetic structuralism to understand the concept of white supremacy. This is intended to see the relationship between white supremacy with the issues of social discrimination in the context of black people in the United States depicted in the novel. The issue of race and social class has always stood out in various groups of people. Even though society has progressed the issues of race, religion, and skin color still cause intergroup conflicts due to various interests. As depicted in the novel, black people are generally side-lined and considered only half human. Consequently, black citizens in the United States are associated with slavery or manual labor).

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Scholes, Jeffrey. "When race, religion, and sport collide: black athletes at BYU and beyond." Sport in Society 21, no. 3 (October 5, 2017): 580–82. http://dx.doi.org/10.1080/17430437.2017.1379197.

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Santos, Átila Augusto dos. ""THE PENTECOSTAL BLACK FAUGHT ANNOYS!": A TALK ABOUT GENDER, RACE AND RELIGION." International Journal of Human Sciences Research 3, no. 27 (August 4, 2023): 2–10. http://dx.doi.org/10.22533/at.ed.558327230308.

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Krull, Laura M., Lisa D. Pearce, and Elyse A. Jennings. "How Religion, Social Class, and Race Intersect in the Shaping of Young Women’s Understandings of Sex, Reproduction, and Contraception." Religions 12, no. 1 (December 23, 2020): 5. http://dx.doi.org/10.3390/rel12010005.

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Using a complex religion framework, this study examines how and why three dimensions of religiosity—biblical literalism, personal religiosity, and religious service attendance—are related to young women’s reproductive and contraceptive knowledge differently by social class and race. We triangulate the analysis of survey data from the Relationship Dynamics and Social Life (RDSL) study and semi-structured interview data from the National Study of Youth and Religion (NSYR) to identify and explain patterns. From the quantitative data, we find that all three dimensions of religiosity link to young women’s understandings of sex, reproduction, and contraception in unique ways according to parental education and racial identity. There is a lack of knowledge about female reproductive biology for young women of higher SES with conservative Christian beliefs (regardless of race), but personal religiosity and religious service attendance are related to more accurate contraceptive knowledge for young black women and less accurate knowledge for young White women. From the qualitative data, we find that class and race differences in the meaning of religion and how it informs sexual behavior help explain results from the quantitative data. Our results demonstrate the importance of taking a complex religion approach to studying religion and sex-related outcomes.

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O’Brien, John, and Eman Abdelhadi. "Re-examining Restructuring: Racialization, Religious Conservatism, and Political Leanings in Contemporary American Life." Social Forces 99, no. 2 (April 23, 2020): 474–503. http://dx.doi.org/10.1093/sf/soaa029.

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Abstract This paper assesses the continued relevance of Robert Wuthnow’s seminal theory of “religious restructuring” for explaining the relationship between religious conservatism and political allegiances in the contemporary United States. Employing a comparative approach, we evaluate the link between doctrinal conservatism (or liberalism) and political conservatism across the seven largest US religious traditions, including Islam. We find that for most Christians and Jews, doctrinal conservatism continues to be tightly linked with conservative political attitudes, even after adjusting for demographic differences and religiosity. For Muslims, Black Protestants, and Latinx Catholics however, doctrinal conservatism is unlikely to be associated with political conservatism. In short, Wuthnow’s theory still holds, but only for religious traditions that are majority white. We speculate that being “racialized religious traditions” explains the lack of restructuring we observe among Muslims, Black Protestants, and Latinx Catholics. External social and political pressures have kept unifying racialized religious identities salient for each of these traditions, preventing the internal bifurcation still characteristic of other major American religions. Our findings and approaches contribute to the two growing trends within the sociological study of religion—the analytical integration of considerations of race and racial politics into scholarship on religious life (called “complex religion”) and a recognition of the importance of cultural “styles” of religion in shaping political and social behaviors.

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Burdick, John. "What Is the Color of the Holy Spirit? Pentecostalism and Black Identity in Brazil." Latin American Research Review 34, no. 2 (1999): 109–31. http://dx.doi.org/10.1017/s0023879100038590.

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AbstractFor the past twenty years, the organized black consciousness movement in Brazil has argued that Protestant Christianity is a highly assimilationist religion that pushes black converts to abandon their racial identity and seek incorporation into dominant white culture. The present study, based on a year of ethnographic fieldwork in Rio de Janeiro, challenges this view. By analyzing how Pentecostal churches address the issues of appearance, color, courtship, and womanhood, this research note argues that although evangelical Christianity involves a variety of beliefs that are incompatible with a strong ethnic identity, this religion also includes a range of ideas and practices that nourish rather than corrode black identity. The essay concludes by exploring the historic potential of several churches that have made the intersection of faith and race an explicit part of their agenda.

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Ellison, Mary. "Circular and cumulative: race, sex, religion and class in urban America." Urban History 27, no. 2 (August 2000): 276–82. http://dx.doi.org/10.1017/s0963926800000262.

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It seems bizarre and inappropriate that so many books dealing with African-American lives in both Southern and Northern cities pay scant attention to the music that provided their only clear political as well as cultural voice. This seems even more anomalous now that historians of slavery appreciate that the music is a vital conduit for black responses to oppression and discrimination. In the five books under review, cultural consciousness is frequently relegated to a marginal position in the attempt to define the parameters of racism in cities as diverse as Philadelphia, New York, Chicago, Detroit and Charlotte.

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Dantas, Mariana L. R. "Levecq, Christine, Black Cosmopolitans: Race, Religion, and Republicanism in an Age of Revolution." History: Reviews of New Books 48, no. 6 (November 1, 2020): 173–74. http://dx.doi.org/10.1080/03612759.2020.1828742.

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Asante, Molefi Kete. "Book Review: Exodus! Religion, Race, and Nation in Early Nineteenth-Century Black America." Journal of Black Studies 31, no. 1 (September 2000): 124–29. http://dx.doi.org/10.1177/002193470003100107.

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Johnson, Nicolas A., and David A. Grainger. "Exploring the intersection of race, religion, and gender in black women with infertility." Fertility and Sterility 112, no. 3 (September 2019): e353-e354. http://dx.doi.org/10.1016/j.fertnstert.2019.07.1015.

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Cline, David P. "Kerry Pimblott. Faith in Black Power: Religion, Race, and Resistance in Cairo, Illinois." American Historical Review 123, no. 2 (April 1, 2018): 616. http://dx.doi.org/10.1093/ahr/123.2.616.

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Yerima-Avazi, Dina, and Chinonye Ekwueme-Ugwu. "Negotiating Black Identity." Matatu 52, no. 2 (October 20, 2022): 368–89. http://dx.doi.org/10.1163/18757421-05202007.

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Abstract This paper interrogates location as a fulcrum for hybrid identity creation for African characters in Africa, African Americans and African characters in the Diaspora. Over time, identity has been negotiated on the basis of race, ethnicity and religion. These are often linked to a specific place and find expression in definitions of culture, suggesting location as a necessary component of culture and, by extension, a major influence on identity. Conceptual notions of diaspora and hybridity, as explored within the postcolonial theory, serve as the framework which research uses to comparatively query the negotiation of hybrid identity as given in Roots by Alex Haley and Homegoing by Yaa Gyasi. These two texts represent African American and African characters’ experiences, respectively. The study aims to reveal that regardless of regional difference and other nuances in the experiences of African American and African characters, hybrid identity creation for both African American and African characters, is tied to location—which, in this case, is Africa.

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Yang, Song, and Michael Nino. "Political Views, Race and Ethnicity, and Social Isolation: Evidence from the General Social Survey." Societies 13, no. 11 (November 4, 2023): 236. http://dx.doi.org/10.3390/soc13110236.

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Using data from the General Social Survey, we investigate whether political views increase the risk of social isolation for Black and White Americans. Our findings reveal an increase in conservative political views differently shaping social isolation patterns for Black and White Americans. For instance, changes in political views from liberal to conservative are associated with reduced risk of social isolation for White Americans, whereas a rise in conservative political views is related to increases in social isolation for Black Americans. Results also demonstrate that these patterns remain after accounting for important covariates such as gender, age, education, occupation, marital status, social class, work status, and religion. We discuss the implications of our findings in the context of social relationships, race, and political polarization in the U.S.

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Marques, Djankaw Matheus, and Mabia Camargo. "STUDYING QUILOMBOLA PRACTICES OF RESISTANCE ON INSTAGRAM." Trabalhos em Linguística Aplicada 59, no. 3 (September 2020): 1946–65. http://dx.doi.org/10.1590/010318138795411120201130.

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ABSTRACT This article analyzes how processes of subjectivation are performed on the popular image-based social media Instagram by Djankaw, a black trans resident of a quilombo [a settlement founded by descendants of formerly enslaved African-Brazilians]. Following a Foucauldian analysis of discourse whereby power is seen to be exercised wherever there is resistance, we look at how Djankaw’s processes of subjectivation intersect with race, class, sexuality, and religion, becoming practices of resistance against hegemonic colonial narratives. Djankaw’s performances on the Internet instigate a productive debate over the African-Brazilian quilombola identity itself and resonate with the struggles of marginalized groups to reclaim their diverse time-spaces in the interior of Brazil. Djankaw’s posts and their embodied practices operate as sites to question the meanings of what it means to be black, trans, and quilombola [an inhabitant of a quilombo]. Further, the complexity of Djankaw’s subject positions is increased by their connection to different religions: they incorporate different spiritual practices that also orchestrate discussions on race, sexuality, and gender. While performing their selves on the internet, Djankaw mobilizes and re-shapes bodily social marks, at the same time that they participate in semiotic practices of resistance against the historical erasure of quilombola cultures in Brazil and claim their emancipation from colonialism.

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Romo, Rafael D., Irena S. Cenzer, Brie A. Williams, and Alexander K. Smith. "Relationship Between Expectation of Death and Location of Death Varies by Race/Ethnicity." American Journal of Hospice and Palliative Medicine® 35, no. 10 (May 3, 2018): 1323–29. http://dx.doi.org/10.1177/1049909118773989.

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Background: Older black and Latino Americans are more likely than white Americans to die in the hospital. Whether ethnic differences in expectation of death account for this disparity is unknown. Objectives: To determine whether surviving family members’ expectation of death has a differential association with site of death according to race or ethnicity. Methods: We conducted an analysis of decedents from the Health and Retirement Study, a nationally representative study of US older adults. Telephone surveys were conducted with family members for 5979 decedents (decedents were 55% were women, 85% white, 9% black, and 6% Latino). The outcome of interest was death in the hospital; the predictor variable was race/ethnicity, and the intervening variable was expectation of death. Covariates included sociodemographics (gender, age, household net worth, educational attainment level, religion) and health factors (chronic conditions, symptoms, health-care utilization). Results: Decedents’ race/ethnicity was statistically related to the expectation of death and death in the hospital. When death was not expected, whites and Latinos were more likely to die in the hospital than when death was expected (49% vs 29% for whites and 55% vs 37% for Latinos; P < .001). There was no difference in site of death according to family’s expectation of death among blacks. Conclusion: Expectation of death did not fully account for site of death and played a greater role among whites and Latinos than among black Americans. Discussing prognosis by itself is unlikely to address ethnic disparities. Other factors appear to play an important role as well.

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Khosa-Nkatini, Hundzukani P., and Carlos Joel Tchawouo Tchawouo Mbiada. "Religions and Cultural Practices." KAMASEAN: Jurnal Teologi Kristen 5, no. 1 (June 30, 2024): 46–61. http://dx.doi.org/10.34307/kamasean.v5i1.275.

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South Africa is guided by the Constitution which entrenches equality among citizens, regardless of gender, race, religion or political affiliation. In the same vein, the Constitution also recognizes the right to practise one’s religion and culture. Religious and cultural practices must respect the diversity of the society. Such respect must also be observed within the community and religious spectrum. It is in this perspective that this paper investigates whether religious and cultural practices are carried out equally within the Black community. The authors, through a review of literature and observations carried out within the Black community, found systemic violations and discriminatory practices between men and women. The authors found that women are being subjected to abuse in the name of culture and that some practices, such as cleansing ceremonies, violate their dignity. The authors recommend a degree of fairness in cultural practices and that both genders should be subjected to the same practices or treated equally.

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Hanley, Ryan. "Black Cosmopolitans: Race, Religion and Republicanism in an Age of Revolution by Christine Levecq." Eighteenth-Century Studies 54, no. 2 (2021): 504–6. http://dx.doi.org/10.1353/ecs.2021.0027.

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Journal articles on the topic 'Black race – Religion'

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