Bibliografías temáticas / Black race – Religion

Literatura académica sobre el tema "Black race – Religion"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 27 de julio de 2024

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Artículos de revistas sobre el tema "Black race – Religion"

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Chireau, Yvonne. "Looking for Black Religions in 20th Century Comics, 1931–1993". Religions 10, n.º 6 (25 de junio de 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 y Bailey A. Thompson. "Conditioned by Race: How Race and Religion Intersect to Affect Candidate Evaluations". Politics and Religion 9, n.º 3 (1 de abril de 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, n.º 4 (octubre de 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, n.º 2 (23 de mayo de 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, n.º 1 (25 de julio de 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 y 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, n.º 5 (27 de abril de 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, n.º 3 (29 de junio de 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, n.º 3 (25 de octubre de 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 y Adriana Garcia. "Challenging Evolution in Public Schools: Race, Religion, and Attitudes toward Teaching Creationism". Socius: Sociological Research for a Dynamic World 5 (enero de 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, n.º 2 (23 de mayo de 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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Tesis sobre el tema "Black race – Religion"

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Lewis-Williams, Jeniece T. Park Jerry Z. "Race, religion, and homosexuality : Black Protestants and homosexual acceptance /". Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4843.

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Williams, Tiffany M. "Race, Religion, and Environmental Concern Among Black and White Americans". The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1595544208933244.

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Wallace, Trevor. "God Changed his Mind About Black People : Race and Priesthood Authority in Mormonism". Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-307932.

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This study attempts to analyze Mormon justifications for the religion’s policy of denying priesthood authority to black men from both before and after the policy’s removal in 1978. Through a close reading of primary sources released by the Church of Jesus Christ of Latter-Day Saints, this study attempts to understand how this paradigm shift is understood in the context of Mormon faith traditions. It is revealed that many official statements from the Church contradict one another to such a degree that a simple or coherent explanation is practically impossible.
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Mueller, Max Perry. "Black, White, and Red: Race and the Making of the Mormon People, 1830-1880". Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17463965.

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This dissertation uses the histories and doctrines of the Church of Jesus Christ of Latter-day Saints (LDS) as case studies to consider how nineteenth-century Americans turned to religion to solve the early American republic’s “race problem.” I begin by approaching Mormonism’s foundational text, the Book of Mormon, as the earliest Latter-day Saints did: as a radical new lens to view the racialized populations—Americans of European, African and Native American descent (“white,” “black,” “red”)—that dominated the antebellum American cultural landscape in which the church was founded in 1830. Early Mormons believed themselves called to end all schisms, including racial ones, within the Body of Christ as well as the political body of the American republic. However, early Mormon leaders were not racial egalitarians. Their vision consisted not of racial pluralism, but of the redemptive “whitening” of all peoples. Whiteness—both as a signifier and even phenotype—became an aspirational racial identity that non-whites could achieve through conversion to Mormonism. As the church failed to become the prophesied panacea for American racial and religious divisions, its theology evolved to view race as fixed. Black and Mormon became mutually exclusive identities. And though based on Book of Mormon theology, the Mormons held out hope for mass Indian redemption, it was forestalled as the church focused on shaping white converts into respectable Mormons. However, this history is not simply one of declension. Instead, the church’s evolving view on race arose out of the persistent dialectal tension between the two central, and seemingly paradoxical, elements of the Mormon people’s identity: a missionary people divinely called to teach the gospel to everyone everywhere, and a racially particularistic people who believe that God has, at times, favored certain racial groups over others. As Mormon identity became more racially particularistic, white Mormons began to marginalize non-whites in the “Mormon archive”— which I conceptualize as the written and oral texts that compose the Mormon people’s collective memory. However, a handful of black and Native Americans wrote themselves into this archive, claiming their place among the prophets and pioneers that mark membership in Mormon history. They understood that literacy signified authority, and thus with their own narratives, they wrote against what they believed was the marginalization of their historical subjectivity.
Religion, Committee on the Study of
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Jemison, Elizabeth. "Protestants, Politics, and Power: Race, Gender, and Religion in the Post-Emancipation Mississippi River Valley, 1863-1900". Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467223.

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This dissertation argues that Protestant Christianity provided the language through which individuals and communities created the political, social, and cultural future of the post-emancipation South. Christian arguments and organizations gave newly emancipated African Americans strong strategies for claiming political and civil rights as citizens and for denouncing racialized violence. Yet simultaneously, white southerners’ Christian claims, based in proslavery theology, created justifications for white supremacist political power and eventually for segregation. This project presents a new history of the creation of segregation from the hopes and uncertainties of emancipation through a close analysis of the Mississippi River Valley region of Louisiana, Mississippi, Arkansas, and West Tennessee. Religious arguments furnished foundations for the work of building a new South, whether in newly formed African American churches and schools, local political debates, or white supremacist organizing. Studying both African American and white Christians during the years when churches quickly became racially separated allows this work to explain how groups across lines of race and denomination responded to each other’s religious, cultural, and political strategies. This dissertation centers these communities’ theological ideas and religious narratives within a critical analysis of race, gender, and political power. Analyzing theology as the intellectual domain of non-elites as well as those in power allows me to demonstrate the ways that religious ideas helped to construct categories of race and gender and to determine who was worthy of civil and political rights. This work draws upon a wide range of archival sources, including previously unexamined material. This dissertation advances several scholarly conversations. It offers the first sustained examination of the life of proslavery theology after emancipation. Rather than presuming that white southern Christians abandoned such arguments after emancipation, this project shows that white Christians reconfigured these claims to create religious justifications for segregation. Within these renegotiated religious claims about social order, African American and white Christians made religious arguments about racial violence, ranging from justifying the violence to arguing that it was antithetical to Christian identity. During the same years, African Americans argued that they deserved civil and political rights both because they were citizens and because they were Christians. This linking of identities as citizens and as Christians provided a vital political strategy in the midst of post-emancipation violence and the uncertain future of African Americans’ rights. Through its five chronologically-structured chapters, this project demonstrates Protestant Christianity’s central role in African American and white southerners’ political lives from the Civil War to the turn of the twentieth century.
Religion, Committee on the Study of
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Sallah, Momodou. "Working with young people in the UK : considerations of race, religion and globalisation". Thesis, De Montfort University, 2011. http://hdl.handle.net/2086/6085.

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This thesis overall is concerned with three cardinal considerations in relation to working with young people in a modern and fundamentally demographically changed Britain. These themes include considerations of how young people’s racial/ethnic origins and religious identity continue to shape how mainstream services interact with them as well as understanding how an increasingly globalised world changes how young people from Britain see or are seen in a new way at the personal, local, national and global levels. This thesis argues that the majority of these considerations are not currently well understood; hence the need for practitioners in youth and community development to gain cultural competency and global literacy. It has been evidenced that Black young people continue to be disadvantaged in education, employment, criminal justice and a host of other socialisation spaces in comparison to the rest of society. In addition, the furore raised constantly and continuously in relation to the vulnerability of young Muslims to violent extremism deserves more critical attention. Furthermore, globalisation means that the world is much closer economically, politically, environmentally, technologically and culturally and there is increasing consciousness about the repercussions of these connections at the personal, local, national and global levels. However, questions remain as to whether practitioners who work with young people have the required competency to work across these racial, religious and global considerations. This thesis, consisting of the author’s published works and this overview explores these three cardinal considerations of race, religion and globalisation when working with young people in a multicultural, multi-ethnic, multi-racial and multi-faith modern Britain. The thesis comprises an exploration of working with Black young people within a historical and social policy context, as well as presenting research that explores the views of young Black children and parents. The author’s key contributions consist of explaining how cultural relativism and dogmatism, as extreme positions, are constructed, with potentially fatal consequences. The second dimension of working with young people in Britain explored in this thesis is that arena of Global Youth Work within both a theoretical and practice setting, especially in relation to the training of practitioners. This section also reports on research in relation to how Global Youth Work is conceptualised and operationalised in British Higher Education Institutions delivering youth work training. The last section of the thesis focuses on the contemporary issue of working with young Muslims. Against a backdrop of the government’s policy context of the “Prevent" agenda, perceptions of barriers young Muslims face in accessing mainstream services are explored, as well as the wider implications of fostering a culturally and religiously competent way of working with young Muslims.
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Harris, Otto D. III. "Transforming race, class, and gender relationships within the United Methodist Church through Wesleyan theology and Black church interpretive traditions". Thesis, The University of North Carolina at Greensboro, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3624194.

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In this dissertation, I analyze the historic and present social conditions of The United Methodist Church within the context of American culture. I also present strategies for reconciliation among estranged Black and White race groups, socioeconomic class groups, gender erotic predisposition groups, and ethnic groups other than Black and White. I use the theoretical lens of Black church interpretive traditions intersecting with Wesleyan theology. J. Deotis Roberts (1971/2005) proclaims, "The black church, in setting black people free, may make freedom possible for white people as well. Whites are victimized as the sponsors of hate and prejudice which keeps racism alive" (p. 33). The Black church is distinct from mainstream American church in that the Black church offers more upbeat and up-tempo worship, rhythmic preaching, gospel songs and spirituals through choirs with improvisational lead singers, call and response interaction between the preacher and the congregation, sermons that held justice and mercy in tension through hope, and worship experiences that are not constrained by time limits. From the Black experience in America, the Black church offers a profound response for existential predicaments related to "life and death, suffering and sorrow, love and judgment, grace and hope, [and] justice and mercy" (McClain, 1990, p. 46). I draw from the statements of priorities of United Methodist theorists (seminaries and theological schools) and practitioners (annual conferences) to critique collective expressed values and behaviors of United Methodists. Also, from congregations in the Western North Carolina (Annual) Conference of The United Methodist Church, I analyze narratives from personal interviews of pastors of congregations that have a different majority race composition than their own, of pastors of multi-ethnic congregations, and of congregants from multi-ethnic congregations. I suggest that the social history and present social conditions of The United Methodist Church are perplexing, particularly concerning Black and White relations. However, The United Methodist Church has the mandate, heritage, responsibility, organizational structure and spiritual capacity to contribute to substantive and sustainable reconciliation in the Church and in American society.

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Willis, Sabyl M. "The House of Yisrael Cincinnati: How Normalized Institutional Violence Can Produce a Culture of Unorthodox Resistance 1963 to 2021". Wright State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=wright163059993550048.

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Munn, Christopher W. "The One Friend Rule and Social Deficits: Understanding the Impact of Race on Social Capital in an Interracial Congregation". The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1372330327.

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Fink, Susan Oltman. "Politics and prayer in West Perrine, Florida : civic social capital and the black church". FIU Digital Commons, 2005. http://digitalcommons.fiu.edu/etd/3324.

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This thesis traces the mechanisms and sources responsible for the generation of civic social capital (a set of shared norms and values that promote cooperation between groups, enabling them to participate in the political process) by black churches in West Perrine, Florida. Data for this thesis includes over fifty interviews and participant observations, archival records, newspaper articles, and scholarly journals. Despite the institutional racism of the first half of the twentieth century, many blacks and whites in Perrine developed levels of trust significant enough to form an integrated local governing body, evidence of high levels of csc. At mid-century, when black and white interactions ceased, Perrine's csc decreased, leading to the deterioration of Perrine's social and physical conditions. Perrine's csc increased in the1980s by way of broad-based coalitions as Perrine's churches invested their csc in an effort to eradicate crime, clean up its neighborhood, and win back its youth.
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Libros sobre el tema "Black race – Religion"

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Price, Frederick K. C. Race, religion & racism. Los Angeles, Calif: Faith One Pub., 1999.

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Peterson, Carlisle John. The destiny of the Black race. Toronto, Ont., Canada: Lifeline Communications, 1991.

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Peterson, Carlisle John. The destiny of the black race. Toronto: Lifeline Communications, 1991.

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OCCULUES, NATALIE y ANDREA COOKE, eds. THE DESTINY OF THE BLACK RACE. Toronto, Canada: THE GREAT HOUSE PUBLISHING, INC., 1997.

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1948-, Twesigye Emmanuel K., ed. God, race, myth, and power: An Africanist corrective research analysis. New York: P. Lang, 1991.

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Black power and black religion: Essays and reviews. West Cornwall, CT: Locust Hill Press, 1987.

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Babulul, Eman. Je suis né grillé: Un vrai plaidoyer pour le monde noir et animiste. [Paris]: Menaibuc, 2010.

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González, Nancy Motta. Gramática ritual. Cali, Colombia: Programa Editorial, Universidad del Valle, 2005.

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Hopkins, Dwight N. Being human: Race, culture, and religion. Minneapolis: Fortress Press, 2005.

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Granger, James R. A black man's bible. Washington, D.C: Uraeus Pub., 1990.

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Capítulos de libros sobre el tema "Black race – Religion"

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Johnson, Cedric C. "Black Roses, Cracked Concrete". En Race, Religion, and Resilience in the Neoliberal Age, 55–76. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137526144_3.

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Sheppard, Phillis Isabella. "Black Women’s Experience of Religion, Race, and Gender". En Self, Culture, and Others in Womanist Practical Theology, 23–39. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230118027_2.

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Missouri, Montré Aza. "Introduction — From ‘Tragic Mulatto’ to Black Magic Woman: Race, Sex and Religion in Film". En Black Magic Woman and Narrative Film, 1–22. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137454188_1.

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Floyd-Thomas, Juan M. "Building the Church of Tomorrow: Race, Religion, and Social Thought in the Harlem Unitarian Church". En The Origins of Black Humanism in America, 55–91. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230615823_3.

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Snow, Jennifer C. "A Conventional Religion". En Mission, Race, and Empire, 59–80. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197598948.003.0004.

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Abstract The colonial church had to reinvent itself during and after the American Revolution, particularly in terms of the episcopacy, which the American colonial church had never had. This chapter traces the missional challenges involved in creating a church polity in a new, disestablished situation, finding and defining the role of bishops, responding to the Great Awakening and the rise of Methodism, and the first free Black congregation in the Episcopal Church, St. Thomas African Philadelphia. At the end of this period, the Episcopal Church had the seeds of three missional visions: the high church, the low church or evangelical, and the liberating mission of the Black church, which was largely segregated from the white church by the decision of the Diocese of Pennsylvania to deny St. Thomas participation in the diocesan convention.
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Baptiste, Bala J. "Radio Forum Evolved from Religion to Negro". En Race and Radio, 37–56. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496822062.003.0003.

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Before the first broadcast of a black show in May 1946, a white local daily, the Times Picayune, identified the program in its radio schedule as the “Religious Forum.” After the first broadcast, the paper unilaterally changed the listing to “Negro Services,” effectively marginalizing the show. Approximately nine months later, WNOE attempted to change the talk show's time slot from 10 a.m.-10:15 a.m. Sundays to 11 a.m. Sundays. Taylor rebuffed. A wave of black support to keep the time slot poured into the station. Management relented. After approximately one year, Taylor changed the show's name to the “Negro Forum of the Air.” More muted Afrocentric topics, such as the significance of the black press, were added to the repertoire. As Taylor expanded to nearby cities and towns, white public officials sent notices to him warning against communist influence infiltrating his broadcasts.
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Booker, Vaughn A. "“Jazzing Religion”". En Lift Every Voice and Swing, 25–46. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479892327.003.0002.

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This chapter discusses the Afro-Protestant mainline in the era when jazz emerged as a distinct profession. In the 1920s and 1930s, religious race professionals provided editorial commentary on African American entertainment and social gatherings through their denominational newspapers and the black press. Jazz competed with middle-class African American religious leaders for the minds, time, and even finances of African American youth. At the same time, these churches and clergy were already facing the criticisms of African American intellectuals who questioned the aims of their ministries as well as the moral and intellectual fitness of their ministers. As they faced various challenges to their authority as race representatives, religious race professionals articulated and constructed their Protestant ministries as credible professions for a modern era. Middle-class black Protestants operated as religious race professionals: cultural critics whose pursuit of modern religious identities resulted in their debates to determine the appropriateness of recreation, entertainment, and theatricality in both the daily lives and religious aesthetics of black Protestants. Though middle-class black ministers and intellectuals offered strong criticisms of jazz, the music ultimately emerged as an alternative arena for the practice of interracial community, beyond the interracial ecumenism and fellowships that middle-class black ministers were working to forge.
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AbdoulKarim, Iman. "“Islam Is Black Lives Matter”:". En Race, Religion, and Black Lives Matter, 206–22. Vanderbilt University Press, 2021. http://dx.doi.org/10.2307/j.ctv1vtz8s9.12.

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Floyd-Thomas, Stacey M. y Michael Eric Dyson. "Who’s Saving Whom?" En Religion, Race, and COVID-19, 54–77. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810192.003.0003.

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COVID-19 changed everything, especially the technologies of Black faith. There is no going back to the analog church that requires large spatial constructs or mass gatherings of physical bodies to remain viable and vibrant. In the wake of multiple pandemics, the ground has shifted for the Black Church as it encounters a new hyperpublic with heightened surveillance in the Digital Age. Black millennials are calling religious communities toward a digital awakening, marking a substantial shift in the sustainability and vitality of the Black Church tradition. How will the Black Church respond?
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Bare, Daniel R. "Contested Identities". En Black Fundamentalists, 158–84. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479803262.003.0006.

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Debates within the black community over the value of fundamentalist religion often involved evaluations of how fundamentalism affected the race as a whole (for good or for ill) in the quest for justice and racial equality. This consideration, in turn, was often paired with assertions about the nature of American identity and how African Americans could best stake their claim as full, rightful participants in the American experiment. In this context, fundamentalism was treated not only as a matter of religion, but also one of race and politics. Black fundamentalists argued for their race’s true Americanism by drawing on the idea that the United States was a historically “Christian nation” and connecting their “old-time” fundamentalist faith with American ideals such as emancipation and democracy, while critics cast fundamentalism as a regressive blight on the black community, out of step with such American ideals as free thinking, free expression, and religious toleration. In newspapers, in epistolary exchanges, and in pulpits the debate over whether fundamentalism ought to be understood as a religion of racial progress or a religion of racial regress continued into the 1930s and beyond.
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Actas de conferencias sobre el tema "Black race – Religion"

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Neal, Amber. ""Out of the Mouths of Babes": Black Students Navigating Race and Religion". En 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1574332.

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Kyle, Jennifer. "Spirituality as a Predictor of Reduced Suicide Risk in a Religiously and Ethnically Diverse Youth Sample". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/rrgn8796.

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Cross-cultural suicide research on spiritual faith as a protective factor in youth is limited. The aim of this study is to examine spiritual faith as a predictor of passive suicidal ideation in a racially and religiously diverse sample of college-aged youth. Participants (N = 243) completed self-report instruments to assess suicidality, social support, reasons for living as well as existential and religious well-being. Over 50% of the sample reported identifying with a racial group including Asian, Hispanic and Black. Approximately 81% of participants reported they had spiritual beliefs (N = 196) representing a variety of religions, including Catholicism, Judaism and Islam. Analyses of variance were used to assess any mean group differences for race, gender and having a religious affiliation using each of the predictor variables. Although racial group differences were not found significant, the analysis yielded significant results for gender, where females reported more reasons for living than males. And for those with religious affiliation, participants reported higher levels of social support, religious well-being and reasons for living. In the final regression model, over and above the influence of gender and religious affiliation, positive faith-based beliefs along with social support was associated to lower levels of passive ideation. Implications of findings and future research are also discussed.
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KARIM SHARIF, BAQI. "Genocide And strategies to confront it from an Islamic perspective". En Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/46.

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"Genocide And strategies to confront it from an Islamic perspective Genocide is the nightmare and black point in human history, which unfortunately is committed by human beings as individuals or groups, or even governments and countries against the brotherhood of human being. The mass extermination was the extermination of a family and a group, or a nationality and a sect, in a place because of the justification for their national, sectarian and religious affiliations. Or was their extermination because of their race and color, or because of the location of the geography rich in economic materials, or because of their opposition to the type of government that governs them. Whatever the justifications and causes of genocide, it is a heinous act of every human being with a common sense and a balanced mind; Because committing it is not worthy of a human being as a human being, and is in no way consistent with his position as the smartest living being in the universe, and as the master of it, and as it is a condemned, criminal and forbidden act, then a warrior in international laws and heavenly religions. The researcher in this research puts his hand on legislative, economic and social strategies, with the aim of essentially eliminating this ugly and malicious cancerous behavior, and the work that everyone with a healthy nature disgusts with does not strip away the qualities and characteristics that are unique to humans and distinguish them from other living creatures. Beginning with the definition of genocide, then a brief presentation of its genesis and its most important causes, and then focus on strategies to confront, combat, and eliminate it. "
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Informes sobre el tema "Black race – Religion"

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Buraschi, Daniel, Natalia Oldano y Dirk Godenau. How do migrants in Tenerife experience discrimination? Observatorio de la Inmigración de Tenerife, 2022. http://dx.doi.org/10.25145/r.obitfact.2022.02.

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The Tenerife Immigration Observatory has conducted a study that shows that discrimination is a common experience for many migrants living in Tenerife. The discrimination they experience varies based on the continent of origin, with the population of African origin expressing the highest levels of discrimination. Other important variables that correlate with origin are race, religion, and social class. The population that identifies as Arab or black/African, the Muslim population, and lower-class individuals are those who report the highest rates of discrimination.
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