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drgreg · 2 years

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Dr Gregory Images

This old story of love discovered, and love lost is advised in a fresh and new method. Cathy reflects on their relationship from the tip to the first meeting, whilst Jamie’s story strikes chronologically. Three Social Work lecturers throughout the School of Applied Human Sciences, Dr Sibonsile Zibane, Dr Thembelihle Makhanya and Mr Livhuwani Ramphabana have been a part of World Social Work Month actions during March. UKZN’s Centre for Civil Society hosted a webinar to review the Conference of the Parties’ position in addressing local weather change in Africa. The team notes that they're pleased to lastly launch the app in its seventh market as most of them have strong roots in South Africa.

While science is an unparalleled technique of understanding the world, it also provides alternatives to make the world a better place, for all life in it, including people. It has given me great alternatives and allowed me to do some fascinating issues. I had all the time needed to work in wild locations and so arriving on Marion Island for the first dr gregory images time was like arriving in paradise. Not only was it lovely and challenging, but it also allowed one the opportunity to watch animals pretty closely and marvel about their lifestyle and behavior. How did these very distant family members of our survive in an surroundings so hostile to us?

It was not their fault I was indolent, however a variety of the indolence came from a refusal to purchase into the present fashions, which had been flat, hardedge, and to me, sterile and pointless. I was a cocksure little bastard, for certain, and deserved everything I didn’t get from the brilliant lecturers who ran the show. The tuition fees for Prince Albert & The Crags are R2 800 and for PE R2 600. Other expenses are journey, accommodation and meals and artwork equipment.

Her follow intends to deal with the wants of youngsters and adolescents with emotional, scholastic and behavioral difficulties, and psychiatric disorders whereas supporting and guiding dad and mom and households in the course of. She stays an energetic member of the local subgroup of SASOP and is a member of the Gauteng Association of Infant Mental Health . She is registered as a sub-specialist youngster psychiatrist with the HPCSA. Dr Duncan’s expertise in psychiatry and child and adolescent psychiatry is broad.

Starting in mid-February, North Carolina Museum of Art will host 'Far from Home', an exhibition which incorporates art that addresses the worldwide displacement of people and populations as they relocate for economic, political, or different reasons. The exhibition options photography, work and sculpture by artists of various nationwide and cultural origins. The roughly dr gregory images 20 rising worldwide artists, who hail from eleven African nations, reside primarily in Europe and North America and journey to and from Africa regularly. The majority of the featured artists have never been included in main US museum exhibitions. 'Flow' is modelled after 'Freestyle', the Studio Museum's landmark 2001 exhibition, which was adopted in 2005 by 'Frequency'.

I turned on LM Radio to set the mood kind of and am now feeling that Time Machine has been appropriately resurrected. It was odd doing touch-ups as a result of I was so tempted to "improve" issues, however I did restrain myself in deference to the younger Greg and his wild brushes and large colour. But once again in, I went nuts and made about 40 huge oils that I showed in 1985 on the Karen McKerron Gallery in Bryanston.

CEO and co-founder Gregory Levey and Director of Communications and Partnerships Kelly Aizicowitz had been both born in South Africa, while Chief Medical Officer and co-founder Dr. Joshua Landy’s father was raised in South Africa. Get access to ALL DispatchLIVE content material from only R45.00 per 30 days. In this week’s episode of True Crime South Africa, we chat to Van Staden about her work, her new television collection Outopsieand her upcoming e-book.

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mikaylaology · 3 years

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When I’m home

Field work assignment #6

My mother a few years ago got documents from some distant relative about her own mother’s half of the family tree. Related to the Tuft family of The Tuft’s university, my nana’s family is part welsh, English and a number of other European countries. But that’s as far as I can date only a small fraction of my family.

Doing this deep dive, it’s not that I was hesitant to learn about my own ethnic background but I knew ultimately I would learn more about the white side of my family (some on that side that would rather have nothing to do with me) than the black or native parts. Like many other Black people in American we’re often left with no answers when we ask the question “where to I come from”. I’m told on both my mother and father’s side their are about 5 states that my ancestors were know to have lived that being in Alabama, North and South Carolina, Florida, and Maryland. Our non black peers feel an uncomfortable pity us whenever we share old generational stories and even our own black peers mock us remarking “At least I know where I come from”. But at the end of the day I really don’t care about those comments to much.

It seems as if the world forgets that African American’s have crafted and curated their own ethnic culture right here in America. It’s not uncommon to see influences in news, entertainment, fashion, politics and media being founded off of African American lifestyles. I might not know where on the map my people originated but I know where my home is. From what I’ve heard and from stories told to me my family lineage is more complex than anyone can easly sum up. With many divorcing or leaving or on in unfortunate cases cheating my own background is spread through so many families.

I’ve traveled almost every square inch of the United States and in every corner no one is the same. It’s perfect! The people in my own immediate family don’t look related but it doesn’t stop us from claiming our familial bonds. Decades in which African American culture has been able to spread across the U.S. never looking the same in one place creates its own family tree. Our eldest starting in the misty harbors of the east coast, traveling the deep wooded mid east states and the starchy dry mid west states, ending on the cold Pacific's shores. An imaginative view of what was has been born before me when I relies that having “no home” just makes everything my home.

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thesffcorner · 6 years

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The Disasters

The Disasters is a YA sci-fi, written by M K England. It follows Nassir or Nax, a boy who gets kicked out of Ellis Station Academy just 24 h after he enrolls. While on the transport back to Earth, he meets 3 other rejects, and they all have to work together when the station is attacked by terrorists, and the crime gets pinned on them. I knew that I would like this book from the synopsis, but I wasn’t prepared for JUST how much I would love it. It’s hilarious, relatable and a great space romp with incredibly entertaining characters. It has similar themes and tone as the Solo film or Serenity; and if you enjoy a crew of rejects doing their best and having space adventures, you will love this. The plot here is very classic; there’s an intergalactic conspiracy, and our motley crew of heroes are the only ones who knows about it, and conveniently, they are the ones who get set up to take the fall for the attack. I really liked that this book avoided a lot of the common tropes associated with these stories, and that it showed the different decisions the characters make. They don’t jump straight into crime; they attempt to do the right thing first, and realize that the corruption is rampant and widespread, before they go into theft mode. While the plot is classic, the world is what made this unique. Much like in the Expanse universe, here, Earth has begun colonizing the galaxy, and this is probably the only book of this type I’ve read, where the Colonies are not somehow trying to rebel, or overthrow or separate from Earth’s government. It’s also the only book I’ve read where the biggest and oldest colony is established mostly by South-Asian and North African explorers, making Islam the dominant religion on the planet, which was very cool to see. I enjoyed that all the colonies were presented as different, but terra-formed to enable human existence on the planets, and that the people who lived there were able to create rather nice lives for themselves. We get to visit quite a few of the planets, and that gave a real sense of the world and the different cultures on each planet. This is the kind of sci-fi I enjoy; where there are all these different kinds of peoples and cultures, and their cultures and customs actually play a role in and inform their characters and lifestyles. My favorite example was Azra; she is Muslim, and not only does she excuse herself to pray on the page, but there’s a funny scene later on when the crew is talking about calibrating the day-night cycle of the ship, and she complains how it’s both a bitch to figure out when to pray, but also there’s an app for it. Speaking of apps, what I also found very funny as well as realistic, was how technology worked in this world. Azra and Case are constantly on their tablets; they use them as communicators, as well as what we now use phones for; everything. There’s even a scene at the beginning where Nax complains about not having his tablet on him, so he could play video games while on the transport back to Earth. But let’s be frank; the best part of this book, where the characters. Azra I already mentioned; she’s a tech genius and hacker, and I really liked how well versed she was in the underground of Salim, and generally good at bargaining and figuring how to navigate the crime world of the colonies. She’s also a Harry Potter fan, which is always a plus in my book. Case was the character I was least certain of, but I liked her too. She is a kid-genius, who completed a double master college degree at age 15, and is the ship’s systems expert and navigator. She suffers from panic attacks, and is actually using medication for them, which again was very cool to see, and I liked how even though she had this issue, she was still entirely capable and confident in her knowledge and abilities. Z was my favorite of the girls; she’s from Kazakhstan, and before she came to the Academy to do medicine, she was an athlete, a football midfielder for the national team. She was super cool and calm, she is the most athletic of the group and I loved that her distinguishing trait, other than her killer kicks was her precise eyeliner. She’s also trans, which I thought was very well-handled, and I really enjoyed her banter with Nax. I liked Ryan too; he’s a smooth-talking Londoner, and his banter with Nax was absolutely killer. I was in stitched for a lot of their scenes, especially because he’s the cool, calm, and collected counterpoint to Nax’s twitchy, anxious self. He was by far the funniest member of the group, and I really enjoyed that his relationship with Nax never had to go through any coming out stage. Speaking of, Nax is the second character I’ve read this month that I’ve identified with so much. He’s cocky, he’s brash, and covers up his anxiety and fear with humor. The scene where Z calls him out for being a striker on his football team was spot on, and I was laughing out loud at that part. I really liked the way anxiety and intrusive thoughts were represented through, him, as well as PTSD, but Nax is so much more than just his struggles with mental health. He was funny, his thought process was both hilarious and heartbreaking to listen to, and I really loved that he identifies himself as bi, out loud in the book, and that’s never presented as an issue with either his family or his religion. It was also just plain fun to see two Muslim character that are so vastly different in the same book. I don’t usually listen to audiobooks, so I never really need to comment on this, but as I did with this one, I have to say, some things made the listening experience… weird. As a general rule, I prefer audiobooks with a full cast, mostly because it avoids the awkward part where one narrator has to put on a dozen accents for the different characters like here. Here, Nax has a Carolina drawl, Ryan is British (from London specifically), Z is from Kazakhstan, Case is Hispanic, and Azra is Bengali. So our poor narrator has to do all these accents, and while he does excellently with the Arabic, he is so bad at giving Z a Russian accent, to the point that it often is indistinguishable from Ryan’s English. Those two, should not sound similar. Additionally, because Z is such a subdued, cool character, he makes her talk quietly, which was a real strain to understand in addition to the accent. Overall, this was a great book, and a great way to end the month. It’s fast paced, highly entertaining, very funny and has a genuinely great cast of diverse characters, who you can’t help but love. I will absolutely read whatever else M K England puts out, and I recommend this to anyone that is even remotely interested.

goodreads

#the disasters #the disasters review #moni talks #book review

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easyhairstylesbest · 4 years

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'Where the Crawdads Sing' Has Found Its Male Leads

Dominic Lipinski – PA ImagesGetty Images

We knew when Reese Witherspoon picked the coming-of-age mystery Where The Crawdads Sing—which has now spent an unbelievable 125 weeks on the New York Times bestseller list—as her monthly Reese’s Book Club pick in September 2018, it was only a matter of time before an adaptation followed. Witherspoon has a sizable track record of scooping up smash-hit literature and giving it the Hollywood razzle-dazzle: Her projects include book-to-screen transformations of Wild, Gone Girl, Big Little Lies, Little Fires Everywhere, and the upcoming Daisy Jones & The Six.

But Crawdads will be a decidedly different project for the actress. The story does not fit easily into any one genre and focuses almost entirely on one very young narrator: Kya, the “Marsh Girl.” In the Delia Owens novel, this girl lives in Barkley Cove, a quiet coastal town in North Carolina during the 1960s. She’s lived there, alone in her shack, for years, ever since her entire family left her behind, one after the other. Although Kya’s secretly a brilliant naturalist, the locals view her with wariness and even disgust—so when heartthrob Chase Andrews is found dead one evening, the blame falls squarely on Kya’s shoulders. On October 21, 2021, Hello Sunshine announced Normal People breakout Daisy Edgar-Jones would lead the film in the role of Kya.

We know from Gone Girl that Hello Sunshine can procure an extremely satisfying murder mystery from its source material, but with a totally different landscape, we’re curious to see where Witherspoon, Edgar-Jones, and their colleagues take this beloved tale. Here’s what we know so far.

Daisy Edgar-Jones will star as Kya.

The breakout star of Normal People will take on the role of Kya in the film. Edgar-Jones played Marianne in the Hulu television adaptation of Sally Rooney’s novel, and the role of Kya is just as high-profile—and close to the literary community—as the Emmy-nominated miniseries.

“I read the book in a day and a half,” Edgar-Jones told ELLE. “[Kya’s] such a wonderfully complex character—there’s a load of stuff to delve really deep into.”

The film has found its male leads.

On January 25, Deadline reported that Crawdads had cast two new stars: Taylor John Smith and Harris Dickinson. Smith will play Tate Walker, a young fisherman from Barkley Cove who falls in love with Kya and eventually teaches her to read and write before heading off to college. Dickinson will tackle Chase Andrews, the star quarterback whose murder sparks Kya’s trial.

The book itself has had an incredible journey.

Where The Crawdads Sing wasn’t supposed to be a bestseller. Before its publication, Owens was a relative unknown, a 70-year-old scientist who had never published a novel before and had been working on the draft for a decade. According to the New York Times, Putnam only printed 28,000 initial copies. But by the end of 2019, Crawdads had sold more copies than any other adult title that year—and it’s still selling, well into 2020.

“I’ve never seen anything like this in 30 years,” Jaci Updike, president of sales for Penguin Random House, told The New York Times. “This book has broken all the friggin’ rules. We like to have a comparison title so that we can do sales forecasts, but in this case none of the comparisons work.”

The author was once at the heart of a real-life murder mystery.

Yes, Owens was a relative unknown at the time of her novel’s publication—but she wasn’t entirely unknown. She and her now-former husband, Mark, had been the subject of both a 1996 ABC documentary and a 2010 New Yorker feature examining their time as conservationists in Zambia, where they involved themselves in wildlife research and anti-poaching operations. One such mission in 1995 received widespread attention after an unidentified African poacher was tragically shot and killed. Although the Owenses were reportedly not at the scene of the shooting—and they’ve never been implicated for the murder—some remain suspicious nonetheless.

There’ve been no recent developments in the case, the Times reports. But Jeffrey Goldberg, the author of the New Yorker feature, told Slate, “a number of people started emailing me about this book, readers who made the connection between the Delia Owens of Crawdads and the Delia Owens of the New Yorker investigation. So I got a copy of Crawdads and I have to say I found it strange and uncomfortable to be reading the story of a Southern loner, a noble naturalist…[and] what is described as a righteously motivated murder in the remote wild.”

Delia told the Times she was never accused of wrongdoing. “I was not involved,” she said. “There was never a case, there was nothing.”

Olivia Newman will direct the film.

Per The Hollywood Reporter, Olivia Newman will helm the film adaptation of Where The Crawdads Sing. Her previous directing work includes episodes of FBI, Chicago Fire, and Chicago PD, but her first feature film is perhaps the most captivating entry in her repertoire so far. First Match follows the story of a 15-year-old Brooklynite seeking to reconnect with her estranged father by joining the local boys’ wrestling team. You can watch it on Netflix right now.

Lucy Alibar is writing the script.

Although Newman will direct and oversee a rewrite, Beasts of the Southern Wild alum Lucy Alibar will write the Crawdads script. Based on her previous experience—she adapted Beasts of the Southern Wild from her own one-act play, Juicy and Delicious—there’s little reason to doubt she’ll bring the very best of Owens’s story to life. We don’t have any details yet as to what Alibar might tweak from the novel, but given the critical buzz that surrounded Beasts, we trust her with the pen in her hand.

The release date is forthcoming.

As of January 2021, the film is still in development, and with the coronavirus pandemic still shifting plans, filming will likely be delayed until later this year.

Lauren Puckett Lauren Puckett is a writer and assistant for Hearst Magazines, where she covers culture and lifestyle.

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'Where the Crawdads Sing' Has Found Its Male Leads

#delia owens #hello sunshine #reese witherspoon #where the crawdads sing

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raleighinfo · 4 years

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Raleigh NC - A Great Place For Fun Family And Vacationing

Raleigh NC is the second largest city in the state. It is known for its major universities, such as Duke University. The number of educational institutions and technological centers around Raleigh, Charlotte and Raleigh-Durham make it known as the Medical Triangle.

The first historic building in Raleigh-NC was the North Carolina Capitol. It was designed by architect Louis Comfort Tiffany, who is famous for his work on the Tiffany's store in New York. It was constructed in 1931. The second historic building is the North Carolina Museum of History and Art, where you can also see a large collection of art by local artists.

One of Raleigh's most well-known attractions is the University of North Carolina, or UNC. Known as the flagship school of the University of North Carolina System, the school boasts a vast number of educational facilities, from schools of medicine to graduate and doctoral programs. The undergraduate program at the university is known for its liberal arts courses, especially those that focus on the history of the state and North Carolina's role in shaping North Carolina's political landscape. The graduate program in the university is known for it's focus on the liberal arts.

Raleigh's many attractions are also popular tourist destinations for visitors who visit the city. One of the best areas of Raleigh-NC's attractions is the Great Smoky Mountains. Visitors to Raleigh can check out some of the world's best national parks, such as Rocky Mountain National Park. If you are looking for an activity that provides more entertainment than education, the Smoky Mountains offers it all, with a variety of hiking, camping and biking options.

If you visit Raleigh-NC, you will want to try a trip to the Raleigh Museum of Art. This museum was founded in 1903 and showcases the works of many artists throughout the years. You will also find a huge collection of works by African-American artists, including the Carolina Indians. You can also go on a walking tour through the Raleigh Riverfront and see some of the old historic buildings and neighborhoods.

Other great attractions in Raleigh include the Raleigh-Durham International Airport and the Cary Convention Center. Both of these landmarks are easily accessible from the airport. If you have a business trip or are on vacation, you can book a room in one of the many hotels located in downtown Raleigh. Raleigh NC and make sure to visit the Cary Water Park during your stay.

Raleigh NC has a lot to offer for everyone who visits. Whether you are looking for a place to go shopping or an activity to do, there is bound to be something for you and your family in Raleigh-NC. If you are not sure where to start, consider a day at the Raleigh Museum of Art. This museum focuses mainly on African-American culture, with many exhibits that showcase the culture of the state. You can also go see a few of the world's best art galleries and museums in Raleigh, including the Carolina Museum of Natural History.

If you are looking for a place to see history, there is another reason why Raleigh NC may be just right for you. If you are new to Raleigh and looking for a new home, the city offers many affordable homes and condos that offer low-cost living. Whether you are looking for a home that is close to the college campus of Duke University or want to live in an urban area, the Raleigh area is well suited for you. No matter what type of lifestyle you are looking for, you will be able to find just the perfect house in Raleigh.

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afra3635-weekly-blog · 4 years

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WEEK FOUR

The Formation of African American Culture

African American culture came to fruition through the interactions and intermixing of American-born and African-born slaves. American-born blacks, who were born into slavery were typically acculturated. Especially in the north, most comprehended and spoke English. They understood the culture and lifestyle of the colonists. The African American community began to change as ships filled with enslaved Africasn continued to arrive in the northeastern ports. The newcomers “infused African culture into these increasingly acculturated black communities, made up of English-speaking slaves who had long lived and worked among whites and maintained only limited ties with their African roots” (White, Bay, Martin Jr. 93). The newcomers were welcomed along with their traditions by both Africans and Americans in the colonies.

By the mid century, blacks began to adopt an African identity in the north, which would lead to the creation of a black organization named the African Lodge No.1, a black Masonic lodge created in 1776. This unification of cultures brought along the annual celebration known as Negro Election Day in the North. This was a mockery of white elections that blacks had witnessed. During this celebration, they elected their own leaders, kings and governors, which were authorized to speak on behalf of the community.

In the upper south and the Chesapeake, the African American culture was shaped in similar ways. The culture could be seen through linguistics where blacks “spoke English but continued to use African idioms and syntax” (White, Bay, Martin Jr. 94). Traditional African beliefs and traditions were honored such as conjures, who were skilled in botanical medicines, and the honoring of the dead through singing and music. In the lower south where there were mass importations of African slaves, there was less acculturation. Slaves in the south had less contact with whites, compared to in the north. Due to this African cultural practices remained strong and the native born blacks spoke the creole language, Gullah, instead of English.

The Great Awakening

The Great Awakening was a “wave of religious revivals that began in New England in the mid-1730s and spread south during the Revolutionary era” (White, Bay, Martin Jr. 96). The Great Awakening marked the beginning of the Afro-Christian religious faith. This was a movement led by evangelical ministers from different Protestant sects. The ministers were known as New Lights and they welcomed black and indigenous converts. However, they were not against slavery, in fact some even owned slaves themselves. Instead the would preach that slavery was part of their calling and path way to Christianity. They were not aiming to dismantle the slave society, instead they were preaching that slaves should accept their status as slaves and not long for freedom because they will achieve true freedom in their afterlife in heaven.

The Great Awakening’s “egalitarian spirit fostered the education, conversion, and eventual manumission of several notable black northerners” (White, Bay, Martin Jr. 96). An example of a notable black northerner is Phyllis Wheately. She was a young girl when she was sold into slavery and she was taught how to read and write by her owner. She became an amazing poet but did not earn her freedom until later in her life. The education of slaves was emphasized by the New Lights due to the belief that if they were educated, slaves would become more manageable, obedient, and less likely to revolt. Therefore, this would lower the need to beat and whip the enslaved people. In the late eighteenth century, black lay teachers began leading their own conversions. However, they had to meet in secret, which is why it became known as the "invisible institution." During this time slaves were forbidden from holding public gatherings. John Marrant was a black lay teacher who was caught having a congregation and those that were there were beaten so badly that after that they only prayed in secret. This invisible institution flourished as blacks embraced the message of equality before God and the promises of being able to achieve freedom on earth and in heaven.

This is an image of Phyllis Wheately.

American Revolution I

Background: In 1754 the Thirteen Colonies did not resemble the states that they are today. Not all the land that would later make up the thirteen states was under English control at this time. Much of the North American territory at this time was occupied by the Spanish, French, and Native Americans.

White colonists

The British are taxing the American colonists more than British citizens of the mainland causing an outcry from the colonists. The British say they provide enough services to warrant the increase. One of the things the colonists want to do is expand past their territory and take over foreign land in the Americas. The English do not want the repercussions from fighting with the Native peoples, or the French, so they don’t want to expand. There becomes an issue on if the colonists can expand.

The colonists also had a major problem with the English taxation on them. The English believed that they invested in the colonies, providing them with troops, goods, protection, and services warranting an increase. Because they provide all these services for the colonists the British believe they should pay more than the average British citizen. The colonists take this as an attack. The colonists go on further to cite that they have no representation in British parliament. “No taxation without representation.” They identify as British citizens and feel they should not be taxed anymore than anyone else.

The British imposed the Stamp Act which led to protests and riots among Americans and ushered in new groups, dedicated to combating english threats to the colonists. To protest the British imposition of taxing, two groups were formed, the Sons of Liberty which was led by Samuel Adams, and a group in New York called the Sons of Neptune. The Sons of Liberty would engage in large scale rioting, including attacks on the governor's house. They looted his house and took off with silverware and money. In New York the Sons of Neptune smashed stores and looted. The groups would use tar and feather as a way to intimidate the British tax collectors into resigning. These two groups were very violent and caused much chaos.

Something important to note is that the two groups used call backs to the french enlightenment period and the pursuit of liberty and freedom. They used the ideals and beliefs of the french philosophers for their own fight for freedom.

The colonists refered to themselves as slaves and said to the British that “they are slaves to the British as negros are slaves to them.” The enslaved people will use this rhetoric as a way to make claims for their own freedom.

African Americans

African American slaves and free people hear this unfolding and take part in the protesting for their freedom and liberty. They look for ways to use what the colonists say about liberty and find ways that it can apply to them. When white colonists in Charleston, South Carolina protested the passage of the stamp act of 1765 with Liberty!,Liberty!, local slaves also called for liberty. This terrifies the american colonists who quickly shut down this talk. It becomes a movement for freedom only for white colonists and not for their slave captives. Many slaves do take advantage of this situation between British and colonists and runaway or start maroon societies. Maroon societies were communities made of fugitive slaves who escaped the british and could not be easily recaptured by the british soldiers.

Phillyis Wheatley writes poems supporting the revolution and sends them to the Earl of Dartmouth, the British King’s newly appointed secretary of state for North America. She spoke about her own experiences with slavery and being taken from Africa and prayed “others may never feel tyrannic sway.'' Many other black figures initiated freedom suits that challenged local magistrate and colonial legislatures to recognize their natural rights.

The Somersett case allowed enslaved persons in Britain to claim their freedom. British soil did not support slavery. When this reaches slaves in the Americas they will use this as a way to make their own claims to liberty. Some slaves will run away and attempt to make it to England to try to become free.

Boston Massacre

https://www.youtube.com/watch?v=R6WHCeIiJv4

Video to give overview on what led to the massacre.

Crispus Attucks was a runaway slave who traveled to Boston harbor looking for work on the docks. While he works at Boston harbor he is in labor competition with British soldiers. The soldiers did not make enough money just by being a soldier so they found work on the docks. Crispus Attucks and other people see this as the British taking more things from colonists and protest this. On March 5, 1770 Crispus Attucks and others got into a fight with British soldiers. He ends up leading the mob against the British where the British will open fire into the crowd. Crispus Attucks is the first person to be shot and killed. Paul Revere will call this the “Bloody Massacre” which will later be known as the Boston Massacre. It will become a key piece of propaganda and inspire people who did not at first want to leave british rule and will drive them toward revolution.The mob encompassed “saucy boys, Negroes and Mulattoes, Irish Teagues and outlandish Jack Tars." In later portrayals of the massacre the mob would be later depicted as upper class white citizens. Images of Crispus Attucks were erased from later pictures of the massacre only being kept alive by African Americans. The victims are changed to appeal to white colonists to inspire them to join the revolution.

Boston Massacre

The Boston Massacre (1770) as depicted in a coloured engraving by Paul Revere. The Metropolitan Museum of Art, New York, gift of Mrs. Russell Sage, 1910 (accession no. 10.125.103); www.metmuseum.org

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drst · 7 years

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Why White Evangelicalism Is So Cruel

So according to Twitter this article was posted on Forbes and then taken down. The Google cache is here, but I’m posting the text in case it disappears.

Chris Ladd

Mar 11, 2018 @ 12:50 PM

Robert Jeffress, Pastor of First Baptist Church in Dallas and an avid supporter of Donald Trump, earned headlines this week for his defense of the president’s adultery with a porn star. Regarding the affair and subsequent financial payments, Jeffress explained, “Even if it’s true, it doesn’t matter.”

Such a casual attitude toward adultery and prostitution might seem odd from a guy who blamed 9/11 on America’s sinfulness. However, seen through the lens of white evangelicals’ real priorities, Jeffress’ disinterest in Trump’s sordid lifestyle makes sense. Religion is inseparable from culture, and culture is inseparable from history. Modern, white evangelicalism emerged from the interplay between race and religion in the slave states. What today we call “evangelical Christianity,” is the product of centuries of conditioning, in which religious practices were adapted to nurture a slave economy. The calloused insensitivity of modern white evangelicals was shaped by the economic and cultural priorities that forged their theology over centuries.

Many Christian movements take the title “evangelical,” including many African-American denominations. However, evangelicalism today has been co-opted as a preferred description for Christians who were looking to shed an older, largely discredited title: Fundamentalist. A quick glance at a map showing concentrations of adherents and weekly church attendance reveals the evangelical movement’s center of gravity in the Old South. And among those evangelical churches, one denomination remains by far the leader in membership, theological pull, and political influence.

There is still today a Southern Baptist Church. More than a century and a half after the Civil War, and decades after the Methodists and Presbyterians reunited with their Yankee neighbors, America’s most powerful evangelical denomination remains defined, right down to the name over the door, by an 1845 split over slavery.

Southern denominations faced enormous social and political pressure from plantation owners. Public expressions of dissent on the subject of slavery in the South were not merely outlawed, they were a death sentence. Baptist ministers who rejected slavery, like South Carolina’s William Henry Brisbane, were forced to flee to the North. Otherwise, they would end up like Methodist minister Anthony Bewley, who was lynched in Texas in 1860, his bones left exposed at local store to be played with by children. Whiteness offered protection from many of the South’s cruelties, but that protection stopped at the subject of race. No one who dared speak truth to power on the subject of slavery, or later Jim Crow, could expect protection.

Generation after generation, Southern pastors adapted their theology to thrive under a terrorist state. Principled critics were exiled or murdered, leaving voices of dissent few and scattered. Southern Christianity evolved in strange directions under ever-increasing isolation. Preachers learned to tailor their message to protect themselves. If all you knew about Christianity came from a close reading of the New Testament, you’d expect that Christians would be hostile to wealth, emphatic in protection of justice, sympathetic to the point of personal pain toward the sick, persecuted and the migrant, and almost socialist in their economic practices. None of these consistent Christian themes served the interests of slave owners, so pastors could either abandon them, obscure them, or flee.

What developed in the South was a theology carefully tailored to meet the needs of a slave state. Biblical emphasis on social justice was rendered miraculously invisible. A book constructed around the central metaphor of slaves finding their freedom was reinterpreted. Messages which might have questioned the inherent superiority of the white race, constrained the authority of property owners, or inspired some interest in the poor or less fortunate could not be taught from a pulpit. Any Christian suggestion of social justice was carefully and safely relegated to “the sweet by and by” where all would be made right at no cost to white worshippers. In the forge of slavery and Jim Crow, a Christian message of courage, love, compassion, and service to others was burned away.

Stripped of its compassion and integrity, little remained of the Christian message. What survived was a perverse emphasis on sexual purity as the sole expression of righteousness, along with a creepy obsession with the unquestionable sexual authority of white men. In a culture where race defined one’s claim to basic humanity, women took on a special religious interest. Christianity’s historic emphasis on sexual purity as a form of ascetic self-denial was transformed into an obsession with women and sex. For Southerners, righteousness had little meaning beyond sex, and sexual mores had far less importance for men than for women. Guarding women’s sexual purity meant guarding the purity of the white race. There was no higher moral demand.

Changes brought by the Civil War only heightened the need to protect white racial superiority. Churches were the lynchpin of Jim Crow. By the time the Civil Rights movement gained force in the South, Dallas’ First Baptist Church, where Jeffress is the pastor today, was a bulwark of segregation and white supremacy. As the wider culture nationally has struggled to free itself from the burdens of racism, white evangelicals have fought this development while the violence escalated. What happened to ministers who resisted slavery happened again to those who resisted segregation. White Episcopal Seminary student, Jonathan Daniels, went to Alabama in 1965 to support voting rights protests. After being released from jail, he was murdered by an off-duty sheriff’s deputy, who was acquitted by a jury. Dozens of white activists joined the innumerable black Americans murdered fighting for civil rights in the 60’s, but very few of them were Southern.

White Evangelical Christians opposed desegregation tooth and nail. Where pressed, they made cheap, cosmetic compromises, like Billy Graham’s concession to allow black worshipers at his crusades. Graham never made any difficult statements on race, never appeared on stage with his “black friend” Martin Luther King after 1957, and he never marched with King. When King delivered his “I Have a Dream Speech,” Graham responded with this passive-aggressive gem of Southern theology, “Only when Christ comes again will the little white children of Alabama walk hand in hand with little black children.” For white Southern evangelicals, justice and compassion belong only to the dead.

Churches like First Baptist in Dallas did not become stalwart defenders of segregation by accident. Like the wider white evangelical movement, it was then and remains today an obstacle to Christian notions of social justice thanks to a long, dismal heritage. There is no changing the white evangelical movement without a wholesale reconsideration of their theology. No sign of such a reckoning is apparent.

Those waiting to see the bottom of white evangelical cruelty have little source of optimism. Men like Pastor Jeffress can dismiss Trump’s racist abuses as easily as they dismiss his fondness for porn stars. When asked about Trump’s treatment of immigrants, Jeffress shared these comments:

Solving DACA without strengthening borders ignores the teachings of the Bible. In fact, Christians who support open borders, or blanket amnesty, are cherry-picking Scriptures to suit their own agendas.

For those unfamiliar with Christian scriptures, it might helpful to point out what Jesus reportedly said about this subject, and about the wider question of our compassion for the poor and the suffering:

Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels; for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.

What did Jesus say about abortion, the favorite subject of Jeffress and the rest of the evangelical movement? Nothing. What does the Bible say about abortion, a practice as old as civilization? Nothing. Not one word. The Bible’s exhortations to compassion for immigrants and the poor stretch long enough to comprise a sizeable book of their own, but no matter. White evangelicals will not let their political ambitions be constrained by something as pliable as scripture.

Why is the religious right obsessed with subjects like abortion while unmoved by the plight of immigrants, minorities, the poor, the uninsured, and those slaughtered in pointless gun violence? No white man has ever been denied an abortion. Few if any white men are affected by the deportation of migrants. White men are not kept from attending college by laws persecuting Dreamers. White evangelical Christianity has a bottomless well of compassion for the interests of straight white men, and not a drop to be spared for anyone else at their expense. The cruelty of white evangelical churches in politics, and in their treatment of their own gay or minority parishioners, is no accident. It is an institution born in slavery, tuned to serve the needs of Jim Crow, and entirely unwilling to confront either of those realities.

Men like Russell Moore, head of the Southern Baptist Convention’s public policy group, are trying to reform the Southern Baptist church in increments, much like Billy Graham before him. His statements on subjects like the Confederate Flag and sexual harassment are bold, but only relative to previous church proclamations. He’s still about three decades behind the rest of American culture in recognition of the basic human rights of the country’s non-white, non-male citizens. Resistance he is facing from evangelicals will continue so long as the theology informing white evangelical religion remains unconsidered and unchallenged.

While white evangelical religion remains dedicated to its roots, it will perpetuate its heritage. What this religious heritage produced in the 2016 election, when white evangelicals voted for Donald Trump by a record margin, is the truest expression of its moral character.

You will know a tree by its fruit.

Chris Ladd, former GOP Precinct Committeeman, author of The Politics of Crazy and creator of PoliticalOrphans.

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glittergummicandypeach · 4 years

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Churchgoers, Stay Home—It’s The American Way | Religion Dispatches

Across the nation, stay-at-home orders have quieted downtowns, schools, theaters, and stadiums. But one kind of gathering space—the house of worship—has proven especially contested ground. Directives to suspend religious meetings have met with both resignation and protest. Suggestions to live-stream services at home have satisfied some worshipers but frustrated others who insist that communal prayer is essential.

But it hasn’t always been this way. For much of American history, worship at home—in addition to or even instead of church—has been the rule rather than the exception. By staying home in this crisis, American worshipers might well revive and reinvigorate the longstanding tradition of household religion.

The clergy and laity alike have struggled with stay-at-home rules, which many argue violate religious liberty. New York’s Hasidic Jewish community continued to hold weddings, funerals, and even a Purim carnival after other Jews had suspended these activities, because orders to stop seemed reminiscent of antisemitism and persecution. Just this week, the Hasidic community cried foul when New York City Mayor Bill DeBlasio sent the NYPD to break up a funeral procession in which thousands of people packed the streets to mourn Rabbi Chaim Mertz.

Meanwhile, pastors in Kentucky and Texas have sued to prevent the “unconstitutional application” of restrictions that violate church members’ religious freedom. Rev. Tony Spell of the Life Tabernacle Church near Baton Rouge, Louisiana, has repeatedly disobeyed Gov. John Bel Edwards’s stay-at-home orders by holding church services, sometimes busing in hundreds of people to attend. “I pray,” he told worshipers, “that the spirit of God will reveal … that I’m exercising my First Amendment rights and my freedom of worship.”

Surely, giving up public worship can be a painful sacrifice. But it’s also an opportunity to tap into a practice that’s deeply rooted in American culture: household religion.

Household worship has a long history. Puritans, who had congregated in private houses in England to avoid persecution, continued their boisterous conversations and solemn prayer meetings inside New England homes. The Church of England revolved more around church practice and liturgy, but Anglican institutions were weak in the colonies. In the 1670s, a handful of Anglican clergy served over 35,000 Virginian parishioners. In South Carolina, only one Anglican priest worked outside the city of Charleston by 1700. The population was so dispersed and the clergy so scarce that household worship was the most sensible approach.

Intolerance also pushed religious life inside the home. When Sephardic Jews arrived in New Amsterdam in the 1650s, local authorities instructed them to “exercise in all quietness their religion in their houses.” Maryland, though founded as a haven for Catholics, ultimately banned Catholic churches as the Anglican majority gained power. The colony’s Jesuit priests, barred from tending parishes, could still minister to “private Familyes,” as one priest confirmed in 1727. They traveled on horseback, concealing portable chalices in their saddlebags and offering the sacraments at home altars and in small proprietary chapels until growing toleration after American independence made public worship possible.

Persecution wasn’t the only reason to seek spiritual shelter at home; household worship wasn’t merely a second choice, considered inferior to congregational worship. Household religion actually became an institution in and of itself that molded family relationships and tied households to church and state. As Vermont’sWindham Ministerial Association proclaimed in 1803, “family government is the basis of all government, and family religion of all religion.” Household prayer—part obligation, part spiritual impulse—undergirded the social and political order.

Clergy guided families’ efforts with guidebooks for worship: prayers, hymns, and devotions; directions for leading Sabbath; and instructions for conducting funerals at home. Families typically designated space where parents catechized their children, neighbors gathered in prayer circles, and traveling ministers paid visits. During revivals, families hosted larger meetings in their houses, barns, and fields.

For Jews, mezuzot, kosher kitchens, and Shabbat candles reinforced faith’s presence. Enslaved people, who interwove African traditions with Christian practice, claimed sacred space by embedding charms and conjuring objects like needles, beads, and buttons in the floors and walls of their quarters and in coffins and grave sites.

The rhythms of the life cycle also demarcated sacred space at home. Childbeds and deathbeds became sites of prayer and conversion. A Bible placed on a laboring woman’s head might relieve her pain. Baptismal bowls stood on display in the house when not in use. Mourning jewelry and clothing reminded families of lost loved ones. Family Bibles, which contained records of births, marriages, and deaths, were passed on to favored relatives—usually women, who were keepers of the home as well as the Book.

So it continued, even as the forms of household religion changed. Nineteenth-century women crocheted and embroidered proverbs and devotional images and hung them on their walls. Families displayed ornately illustrated oversize Bibles on wooden stands that dominated their parlors like shrines. Architectural elements like gables, stained glass, and gothic arches were supposed to make homes feel like churches. Victorian houses included nooks and alcoves intended for prayer and quiet contemplation. Prayer around the table remained a feature of family life.

Meanwhile, religious leaders found new ways to reach people in their homes. In the nineteenth century, missionaries traveled from house to house, delivering religious texts and newspapers to support reading and prayer. In the twentieth century, Charles Fuller and Billy Graham pioneered radio and television. Children’s programming from Davey and Goliath to VeggieTales has offered Christian alternatives to more secular fare. In our own time, megachurches like the Southeast Christian Church in Louisville, Kentucky, and Rick Warren’s Saddleback Church in Orange County, California, have mastered digital technology, reaching churchgoers via social media, livestreaming, and podcasts. The internet revolution has taken hold on a smaller scale, as well. Idris Abdul-Zahir, an imam at the Masjidullah mosque in Philadelphia, began livestreaming Friday prayer services last year. All of this has meant that more people spend more time hearing sermons and praying in their homes.

For some denominations, household prayer isn’t merely an alternative but supersedes public worship. In 2018, the Church of Jesus Christ of Latter-day Saints officially reset the balance between home and church by shortening Sunday services and increasing the expected time spent on home gospel study, providing workbooks to support the effort.

And yet, despite the persistence of household religion, many people still equate freedom to worship with freedom to worship publicly. Why?

The reason likely lies with historical changes that have thrust religious institutions into the foreground. Sunday schools supplanted home catechism in the early nineteenth century. Catholics planted dioceses, parishes, and schools. Protestant revivals have triggered surges of church-building. Waves of immigration among Jews, Buddhists, and Muslims (and yet more Catholics) have paved the way for houses of worship, schools, clerical councils, and seminaries to serve these groups. Today’s churches, synagogues, and mosques function as all-purpose lifestyle centers as well as places of prayer, offering marriage counseling, workout facilities, affinity groups, retail shopping, summer camps, addiction and recovery programs, and community service projects. For these reasons, it’s no surprise that the faithful see their religious worlds as revolving around church rather than home.

The COVID-19 crisis has changed all of that.

A varied and often confusing patchwork of local and state emergency measures have included religious gatherings, either ending them altogether, limiting in-person attendance, or designating houses of worship as “essential” and allowing congregations to assemble unrestricted. Although a Pew Research Center study released this week found that most states allow public religious worship in some form, another poll found that only about 17 percent of the population is currently attending services. To add to the confusion, the guidelines are changing as some states and localities have begun to lift stay-at-home orders.

Most houses of worship, after adding social distancing measures in February, began to close their doors in early March while the clergy and laity scrambled to adapt. In many cases, that meant reconfiguring what churches were already doing for followers who are now staying home. The Prince of Peace Parish in Pittsburgh began broadcasting Catholic Mass on Facebook and YouTube and has released a series of podcast homilies called “Sermon in the ’Burgh.” Other churches have offered drive-up preaching and drive-through Communion. Throughout Ramadan, the Dar Al-Hijrah Mosque in Minneapolis has, for the first time, publicly broadcast its calls to prayer to the city’s Muslim community so they can pray in unity from home.

But in other cases, this transition has meant providing entirely new services. Temple Emmanuel, a Reform synagogue in Dallas, Texas, hosted a Zoom seder for 500 people, despite never having organized congregational seders before. The Unitarian Universalist Congregation of York (Pennsylvania) sponsors online workshops, virtual happy hours (“Pub Theology”) and online storytelling for children. Kveller, a Jewish news site, has partnered with My Jewish Learning, a cultural resource site, to connect readers with virtual Shabbat sing-alongs, Torah study groups, and Tehillim (psalm) readings.

Despite well-publicized lawsuits to fight church closures, many of the faithful seem to be accepting these changes. Weston Smith, who attends Restore Community Church, a non-denominational Protestant church in Kansas City, Missouri, reported that fellow churchgoers took the change in stride, understanding their short-term sacrifice in terms of their belief in “loving your neighbor.” His family’s religious routines have moved online, including Sunday worship, Bible study, and youth groups.

So many believers have rearranged their practice that the Center for the Study of Religion in American Culture has partnered with the Roy Rosenzweig Center for History and New Media to sponsor Pandemic Religion: a crowdsourced collection of images, videos, and other evidence of the religious response to the COVID-19 crisis. Contributors offer glimpses of spiritual life at home: makeshift communion tables, a Zoom LifeGroup meeting, reflections on Ramadan, and a Jewish prayer written for the pandemic. An anonymous contributor wrote that his or her family created “a sacred space” in their home, where they “have spent more time … doing [B]ible readings [and] praying” with hopes to “find peace throughout all of this and still stay connected with God.”

Despite these creative responses, obstacles to household observance abound. Some faiths require a quorum to hold prayer or ritual, which can be difficult to assemble now. In the Episcopal church, two people must be present for Holy Communion: the ordained celebrant and a recipient. Even though Episcopalians are encouraged to celebrate the Eucharist weekly, many dioceses have omitted the practice rather than attempt non-contact Communion.

In Jewish tradition, the most important prayers require a minyan (a quorum of ten adults). Congregations have attempted socially distanced minyans or online gatherings with mixed results. For Muslims, Salat al-Jumuah (Friday prayer) requires between three and forty men at minimum, depending upon the tradition. Imams have settled for virtual quorums. “As long as there are three people gathered together,” Idris Abdul-Zahir reminded his faithful in Philadelphia, “it’s a service”—even if those people are physically apart.

More practically speaking, many people lack the technology they need to join online services, and even when they do have access, the experience can be awkward. Brian Weiser, a Modern Orthodox Jew from Denver, tried an online minyan but Zoom conferencing made the ritual feel disjointed. He missed “the communal aspect” of the prayers and has continued that part of his practice alone. The Zoom interface can be both a blessing and a curse. Tracey Deutsch, who attends a Reform synagogue in Minneapolis, put it this way: “the nice thing about Zoom in terms of a congregation is that you get to see people’s homes.” On the other hand, “the bad thing about Zooming a congregation is that everyone can see my home, whatever state it’s in.”

Household worship in a pandemic is a constant reminder of what’s missing. Muslims, who are now observing Ramadan, typically break each day’s fast with a large, celebratory meal. These thanksgivings are impossible now. So are many mourning rituals. Weiser, along with Kate Carté, who attends Temple Emmanuel in Dallas, noted the difficulty of sitting shiva: the seven-day period of mourning after a burial, which typically takes place in the home of the deceased. Carté observed that rabbis were “really struggling to figure out ways to do … digital shiva,” although they’ve since devised some solutions. Weiser noted that Zoom shivas are “better than nothing, but you lose the sense of people sitting there, comforting you.”

Even weekly observance has posed difficulties. Margaret Hogan, who attends All Saints (Episcopal) Parish in Brookline, Massachusetts, typically assists with Sunday services but now participates from home. She reports a shared sense of loss among her co-parishioners. “I miss being a part of it,” she admits. For Hogan, church ranks high among “the things you could count on that have been deeply disrupted.”

Despite the disruptions it appears that some worshipers are more engaged than ever. Many people are finding that this period of quiet has energized their practice with new ways to worship. Jill Smith, a Modern Orthodox Jew from Cambridge, Massachusetts, attended a Zoom baby-naming service and joined in a virtual Birkat Hagomel, a thanksgiving prayer for surviving trauma, with a friend who recovered from COVID-19.

Rosie O’Brien Richards, who worships at the Redeemer Church of Montclair, New Jersey, has found that her ten-year-old daughter, who has sensory processing difficulties and hadn’t enjoyed going to church, participates eagerly now in the calm of their home. Many worshipers who are homebound due to age, illness, or disability now have unprecedented access to religious communities. Former parishioners who have moved away can reconnect with old friends. Others, like Michelle Orihel, a Catholic in Cedar City, Utah, and Andrea Catlett, an ecumenical Christian in suburban Denver, have taken this opportunity to sample virtual services and sermons at distant churches. “We’re not assembling in a place,” Catlett reflected, “but we’re assembling in the heart.”

The usual hassles of regular observance no longer pose obstacles. David Chang, Tracey Deutsch’s husband, now has time to bake challah for nearly every Shabbat, and their family participates in far more rituals than they had before. Chang describes this time as (literally and figuratively) “nourishing.” Allison Hart-Young, who attends a Reform Jewish synagogue and a United Church of Christ congregation in Kalamazoo, Michigan, observes that the ease of attending worship has allowed her to focus on its deeper significance. Without Friday evening traffic and the rush of getting ready on Sunday mornings, she and her wife can “strip [worship] down” to its core meaning and “clarify … what role this plays in our weekly life.”

According to Kate Carté, the pressure of Shabbat—preparing the house, clearing the family’s schedules, rushing through dinner on the way to synagogue—has lifted. Before, she recalls, “it was like a collapse into Shabbat.” But now, “this is the first time in my life … I’ve had the space” to make observance “more meaningful.” Now that her family is staying at home, “suddenly the ritual became a lot more important.” Perhaps this is why virtual attendance at services everywhere have far surpassed face-to-face participation prior to the crisis.

For many believers, unstructured days at home have allowed physical and mental space for greater devotion. Stacey Tew, a member of the Church of Jesus Christ of Latter Day Saints who lives in the Houston suburbs, appreciates that her family “can be together and learn the scriptures at a slower pace.” She describes home worship as a “spiritual experience” in which her husband can “bless and pass the sacrament” for her and their children.

Leonardo Leyva, who attends the nondenominational Embassy Church in Denver, believes that without the usual distractions, people’s “relationship with God has grown.” Michelle Orihel had been feeling ambivalent about her religious practice prior to the COVID-19 crisis, but daily prayer and meditation have eased anxiety and given her a measure of inner peace. “I see value in practicing religion on a daily basis,” she reflected, “and having a little more time on my own to focus.”

Whether by choice or compulsion, more people are finding more meaning in worshiping at home. Household religion in the pandemic will almost certainly alter the landscape of American faith, though it’s hard to say how deep or lasting the effects will be. All we know for sure is that, for now, family religion is meeting a need. “These are spiritually taxing times,” Tracey Deutsch observes. Household prayer, for people across a spectrum of affiliation and belief, has provided some solace.

This content was originally published here.

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henriettamartino-blog · 6 years

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The 25 Misconceptions Of President Plant’s Condition Of The Union Address On Violence (Part

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confrontingbabble-on · 8 years

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By Sarah Posner, March 20, 2017...Illustration by Brian Reedy Back

“ in August 2015, when Donald Trump’s presidential ambitions were widely considered a joke, Russell Moore was worried. A prominent leader of the Southern Baptist Convention, the nation’s largest Protestant denomination, Moore knew that some of the faithful were falling for Trump, a philandering, biblically illiterate candidate from New York City whose lifestyle and views embodied everything the religious right professed to abhor. The month before, a Washington Post poll had found that Trump was already being backed by more white evangelicals than any other Republican candidate.

Moore, a boyish-looking pastor from Mississippi, had positioned himself as the face of the “new” religious right: a bigger-hearted, diversity-oriented version that was squarely opposed to Trump’s “us versus them” rhetoric. Speaking to a gathering of religion reporters in a hotel ballroom in Philadelphia, Moore said that his “first priority” was to combat the “demonizing” and “depersonalizing” of immigrants—people, he pointed out, who were “created in the image of God.” Only by refocusing on such true “gospel” values, Moore believed, could evangelicals appeal to young people who had been fleeing the church in droves, and expand its outreach to African Americans and Latinos.

Evangelicals needed to do more than win elections—their larger duty was to win souls. Moore, in short, wanted the Christian right to reclaim the moral high ground—and Trump, in his estimation, was about as low as you could get.

“The church of Jesus Christ ought to be the last people to fall for hucksters and demagogues,” Moore wrote in Onward: Engaging the Culture Without Losing the Gospel, a book he had just published at the time. “

But too often we do.

”As Trump continued gaining ground in the polls, Moore began to realize that the campaign represented nothing short of a battle for the soul of the Christian right. By backing Trump, white evangelicals were playing into the hands of a new, alt-right version of Christianity—a sprawling coalition of white nationalists, old-school Confederates, neo-Nazis, Islamophobes, and social-media propagandists who viewed the religious right, first and foremost, as a vehicle for white supremacy.

The election, Moore warned in a New York Times op-ed last May, “has cast light on the darkness of pent-up nativism and bigotry all over the country.” Those who were criticizing Trump, he added, “have faced threats and intimidation from the ‘alt-right’ of white supremacists and nativists who hide behind avatars on social media.”

Trump, true to form, wasted no time in striking back against Moore. “Truly a terrible representative of Evangelicals and all of the good they stand for,” he tweeted a few days later. “A nasty guy with no heart!”

In the end, conservative Christians backed Trump in record numbers. He won 81 per- cent of the white evangelical vote—a higher share than George W. Bush, John McCain, or Mitt Romney. As a result, the religious right—which for decades has grounded its political appeal in moral “values” such as “life” and “family” and “religious freedom”—has effectively become a subsidiary of the alt-right, yoked to Trump’s white nationalist agenda. Evangelicals have traded Ronald Reagan’s gospel-inspired depiction of America as a “shining city on a hill” for Trump’s dark vision of “American carnage.” And in doing so, they have returned the religious right to its own origins—as a movement founded to maintain the South’s segregationist “way of life.”

“The overwhelming support for Trump heralds the religious right coming full circle to embrace its roots in racism,” says Randall Balmer, a historian of American religion at Dartmouth College. “The breakthrough of the 2016 election lies in the fact that the religious right, in its support for a thrice-married, self-confessed sexual predator, finally dispensed with the fiction that it was concerned about abortion or ‘family values.’

”For more than a generation, the Christian right has sought to portray itself as a movement motivated principally by opposition to abortion and the defense of sexual purity against the forces of secularism. According to its own creation myth, evangelicals rose up and began to organize in opposition to Roe v. Wade, motivated by their duty to protect “the unborn.” Albert Mohler, a prominent Southern Baptist theologian, described Roe as “the catalyst for the moral revolution within evangelicalism”—the moment that spurred the coalition with conservative Catholics that still undergirds the religious right.

In fact, it wasn’t abortion that sparked the creation of the religious right. The movement was actually galvanized in the 1970s and early ’80s, when the IRS revoked the tax-exempt status of Bob Jones University and other conservative Christian schools that refused to admit nonwhites. It was the government’s actions against segregated schools, not the legalization of abortion, that “enraged the Christian community,” Moral Majority co-founder Paul Weyrich has acknowledged.

By openly embracing the racism of the alt-right, Trump effectively played to the religious right’s own roots in white supremacy. Richard Spencer, president of the National Policy Institute and the alt-right’s most visible spokesman, argued during the campaign that GOP voters aren’t really motivated by Christian values, as they profess, but rather by deep racial anxieties. “Trump has shown the hand of the GOP,” Spencer told me in September. “The GOP is a white person’s populist party.”

Until now, the alt-right has presented itself largely as an irreligious movement; Spencer, its outsize figurehead, is an avowed atheist. But with Trump as president, the alt-right sees an opening for its own religious revival. “A new type of Alt Right Christian will become a force in the Religious Right,” Spencer tweeted on the morning after the election, “and we’re going to work with them.”

To alt-right Christians, Trump’s appeal isn’t based on the kind of social-issue litmus tests long favored by the religious right. According to Brad Griffin, a white supremacist activist in Alabama, “the average evangelical, not-too-religious Southerner who’s sort of a populist” was drawn to Trump primarily “because they like the attitude.” Besides, he adds, many on the Christian right don’t necessarily describe themselves as “evangelical” for theological reasons; it’s more “a tribal marker for a lot of these people.”

Before the election, Griffin worried that white evangelicals would find his “Southern nationalist” views problematic. But Trump’s decisive victory over Russell Moore reassured him. “It seems like evangelicals really didn’t follow Moore’s lead at all,” Griffin says. “All these pastors and whatnot went in there and said Trump’s a racist, a bigot, and a fascist and all this, and their followers didn’t listen to them.”

There is no way of knowing how many Americans consider themselves to be alt-right Christians—the term is so new, even those who agree with Spencer and Griffin probably wouldn’t use it to describe themselves. But there is plenty of evidence that white evangelical voters are more receptive than nonevangelicals to the ideas that drive the alt-right. According to an exit poll of Republican voters in the South Carolina primary, evangelicals were much more likely to support banning Muslims from the United States, creating a database of Muslim citizens, and flying the Confederate flag at the state capitol. Thirty-eight percent of evangelicals told pollsters that they wished the South had won the Civil War—more than twice the number of nonevangelicals who held that view.

That’s why white evangelicals were the key to Trump’s victory—they provided the numbers that the alt-right lacks. Steve Bannon, Trump’s most influential strategist, knows that the nationalist coalition alone isn’t big enough “to ever compete against the progressive left”—which is why he made a point of winning over the religious right. If conservative Catholics and evangelicals “just want to focus on reading the Bible and being good Christians,” Bannon told me last July, “there’s no chance we could ever get this country back on track again.” The alt-right supplied Trump with his agenda; the Christian right supplied him with his votes.

For alt-right Christians, Russell Moore is the embodiment of where the religious right went wrong—by refusing to openly embrace racism. Throughout his youth, Griffin says, he felt alienated by Christians like Moore who were intent on “condemning racism.” He was only drawn back into Christianity when he married the daughter of Gordon Baum, a far-right Lutheran leader who co-founded the white supremacist Council of Conservative Citizens, described by the Southern Poverty Law Center as “a virulently racist group.” Griffin says he joined the CCC, as well as the white nationalist League of the South, because both groups embody the elements he views as integral to his faith: They are “pro-white, pro-Christian, pro-South.”Moore has become a popular target among alt-right Christians. The white supremacist and popular alt-right radio show host James Edwards, himself a Southern Baptist, regularly disparages Moore on his program, calling him a “cuck-Christian.” In June, after the Southern Baptist Convention banned displays of the Confederate flag, Edwards hosted Nathanael Strickland, proprietor of the Faith and Heritage blog. In a recent post, Strickland had argued that white Southerners “have faced a widespread and determined assault on our heritage, symbols, monuments, graves, and identity by secular and governmental forces,” and likened such supposed attacks to what Hitler claimed in Mein Kampf: that Germans faced “cultural extermination and ethnic cleansing.” Edwards seconded that analysis, declaring the Confederate flag “a Christian flag,” and arguing that to attack it “is to deny the sovereignty, the majesty, and the might of Lord Jesus Christ in his divine role in Southern history, culture, and life.”

Strickland recently told me that alt-right Christians see “racial differences” as “real, biological, and positive,” a view he insists is “merely a reaffirmation of traditional historical Christianity.” He argues that many on the alt-right who consider themselves atheists or pagans only lost their faith in Christianity “due to the antiwhite hatred and Marxist dogma held by the modern church.”

Strickland considers himself a “kinist,” part of the new white supremacist movement that, according to the Anti-Defamation League, “uses the Bible as one of the main texts for its beliefs,” offering a powerful validation to white supremacists for their racism and anti-Semitism. Strickland sees kinism as a successor to Christian Reconstructionism, a theocratic movement dating back to the 1960s that played a key role in the rise of Christian homeschooling. The movement’s primary goal was to implement biblical law—including public stonings—in every facet of American life.

After Trump’s victory, Edwards ferociously attacked the president-elect’s critics, Bible in hand. “The Bible says, ‘There shall be weeping and gnashing of teeth,’ and I want there to be that,” he said on his show. “Now is the time for retribution, and I want them to suffer. I want them to feel the righteous anger of a good and decent people. I want Trump to drive them into the sea.” He called on the “degenerates, perverts, and freaks,” and other “criminals who shilled for Hillary” to “make good on your promise to leave the country.” He added: “They can take Russell Moore with them on the way. That’s for sure. Good riddance. Please leave.”

Alt-right Christians like Edwards see their movement as part of a global battle for ethnic nationalism. Days before the election, neo-Nazis assembled at a rally in Harrisburg, Pennsylvania, to show their support for Trump. Matthew Heimbach, an alt-right Christian leader who founded the Traditionalist Worker Party, told the crowd they were in a worldwide struggle for the preservation of “ethnic, cultural, and religious integrity,” a battle that has been joined by “nationalists around the world that are fighting the same enemy.” That enemy, Heimbach said, is made up of “Jewish oligarchs and the capitalists and the bankers” who “want to enslave the entire world.” He ticked off some of the movement’s international allies: President Rodrigo Duterte of the Philippines, who has overseen a Hitler-inspired campaign of extrajudicial killings, and Syrian President Bashar al-Assad, who has displaced and slaughtered millions of his own citizens. To Heimbach, Assad “is fighting to defend his people against the globalist hydra of Saudi Arabia, of the terrorist state of Israel, and United States interests.”

Heimbach, who made headlines last March for shoving a Black Lives Matter protester at a Trump rally, also draws inspiration from the far-right Russian writer Alexandr Dugin, whose book, The Fourth Political Theory, he considers “suggested reading” for all Traditionalist Worker Party members. Dugin’s writings reinforced Heimbach’s belief, he says, that “we must reject the failed and flawed concepts of democracy, capitalism, equality of ability, and multiculturalism.” To alt-right Christians like Heimbach, democracy itself is a failed and flawed concept.

Some, in fact, believe that Trump does not go far enough in defending the faith. Strickland, for example, views Trump as merely a “civic nationalist,” not a full-blown racial and ethnic nationalist like those on the alt-right. “There are four legs supporting the table of civilization,” he says. “Blood, religion, culture, and language. Civic nationalists only acknowledge the last three of those.” In Strickland’s view, the alt-right must now become Trump’s “loyal opposition,” prodding the president even further to the right. “The alt-right’s job in the coming months and years will be to solidify nationalism’s place in the Republican Party and push the importance of the fourth leg—blood.

”With the religious right now at the service of the alt-right, conservative evangelicals who opposed Trump find themselves at odds with the movement they helped to build. Reverend Rob Schenck was one of the leaders of the religious right’s war on abortion, famously getting arrested in 1992 at a women’s health clinic while carrying “Baby Tia,” a preserved fetus he claimed had been aborted. Through his organization, Faith and Action, Schenck has long provided spiritual counsel to top Washington officials, including Supreme Court justices and members of Congress like Mike Pence. Trump, he says, has no spiritual side whatsoever. “He has no facility in the language of faith,” Schenck told me in November, a week after the election. “At all. It’s not natural to him. It’s not even known to him. It’s alien.”

Two days before we spoke, Trump had announced his selection of Steve Bannon as his chief White House strategist. To Schenck, the religious right’s support for the appointment was another “screaming alarm to American evangelicals that we must do some very deep soul-searching.”

But such soul-searching does not appear to be forthcoming. So far, President Trump has drawn little but praise from religious right leaders. From his first days in office, he moved swiftly to shore up their support. He quickly brought back George W. Bush’s “global gag rule,” signing an executive order that bars federally funded groups not only from providing abortions to pregnant women, but from even discussing abortion as an option. And his nomination of Neil Gorsuch to the Supreme Court thrilled even Russell Moore, who hailed the selection of “a brilliant and articulate defender of Constitutional originalism.” Trump’s strategy makes sense: He’ll keep evangelicals happy and unified by moving some of their key priorities forward—and use their support to push for what is ultimately an alt-right agenda. Schenck fears that “Trump and his gang” have exposed an evangelical culture “that doesn’t know itself.” Sitting in his Capitol Hill townhouse, Schenck picks up his copy of Ethics, by the anti-Nazi theologian Dietrich Bonhoeffer. Bonhoeffer, he says, argued that because Jesus was a “man for others,” Christians are called “not to hold the other in contempt, or to be afraid of the other, or contemptuous of the other.” Yet when Schenck visited evangelical churches during the Obama years, he lost count of how many times he was asked, quite earnestly: “Is the president the Antichrist?”

Schenck still holds out hope, as does Moore, that a new generation of evangelicals will ultimately reject what Trump and the alt-right represent. “I do think something is going to emerge out of this catastrophe,” he says. “It’s going to help us to define what is true evangelical religion and what is not.”

But for now, he concedes, the religious right has forfeited its moral standing by aligning itself with the alt-right’s gospel of white supremacy. “Evangelicals are a tool of Donald Trump,” Schenck says. “This could be the undoing of American evangelicalism. We could just become a political operation in the guise of a church.”

https://newrepublic.com/article/140961/amazing-disgrace-donald-trump-hijacked-religious-right

#atheists #agnostic #secular humanist #skeptic #Religion #Christianity #religious insanity

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gethealthy18-blog · 4 years

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Anti-Racism Books We’ve Actually Read

New Post has been published on http://healingawerness.com/news/anti-racism-books-weve-actually-read/

Anti-Racism Books We’ve Actually Read

As promised, we will not be done discussing racism and police brutality in this country (and globally!) until we see a more just system built. The sad reality is that this will be a long process, which probably won’t see a conclusion in my generation. Deconstructing 400 years of racism in this country takes time, so making antiracism education and learning a part of my daily practice is how I am choosing to be an ally with the Black community. There are so many platforms and ways in which to educate yourself but as a voracious reader my choice has always been books. It’s no secret that I love to read so I thought I would share the anti-racism books I have actually read.

ALSO – there’s an incredible movement running until June 20th to encourage people to buy TWO books by Black authors to show their publishing clout and talent and takeover all the bestsellers lists! So buy at least two of these (minus White Fragility which was written by a White woman) by this Saturday. That is all!

We’ve seen so many lists of book suggestions, but they’re often long and it’s hard to figure out where to start. My hope is by offering some of the titles I have actually read that you can feel empowered to do the same. I’m also sharing both non-fiction and fiction titles. I find I can learn a lot from fiction books even if they’re not packed with facts. They humanize the experience and help to integrate the facts you’re learning from the non-fiction books.

This list is by no means exhaustive, but offers a personal look at the antiracism books I have actually read and what my takeaways were.

Anti-Racism Books I’ve Actually Read

NON-FICTION

White Fragility by Robin DiAngelo – This should be a starting book for any White person who plans to be an ally to the Black community. Written by a White woman for White folx, White Fragility looks at why it is so hard for White people to discuss race and how we’ve become blind to most aspects of our privilege.

So You Want to Talk About Race by Ijeoma Oluo – Another great starting point for White people wanting to start digging into and having discussions about race. Ijeoma gives practical examples to not only have conversations in your own circles but also at a larger, systemic level.

Between the World and Me by Ta-Nehisi Coates – Ta-Nehisi Coates’s attempt to answer questions of what it means to be Black in a letter to his adolescent son. Coates shares with his son—and readers—the story of his awakening to the truth about his place in the world through a series of revelatory experiences. It’s emotional and educational all at the same time.

Becoming by Michelle Obama – Though Michelle Obama’s autobiography doesn’t directly look at race relations in America, her story simply cannot be told without looking at them. From her upbringing on the south side of Chicago to the implications of being America’s first Black First Lady, Michelle Obama’s autobiography takes a candid look at the obstacles she faced as well as the hurdles she overcame.

FICTION

The Book of Negroes by Lawrence Hill – I read this book when it was released in 2007 and as a Canadian (and 17 year old) it was my first true look at the implications of slavery in America. It tells the story of Aminata Diallo, the daughter of a jeweller and a midwife, that is kidnapped at the age of 11 from her village Bayo, Niger in West Africa and forced into a slave ship to South Carolina. The story is historical fiction but includes non-fiction events like the creation of The Book of Negroes.

Americanah by Chimamanda Ngozi Adichie – Truly one of the best books I have ever read and I’ve non-stop recommended this to people since I read it in 2018. It tells the story of Ifemelu and Obinze, two Nigerians who fall in love in Lagos, Nigeria as young adults. Their stories diverge as Ifemelu moves to America and explores what it means to have grown up in Africa and how it differs from the experience of African Americans. It’s a love story, cultural exploration and takes a deep look at race relations in America and Africa.

Homegoing by Yaa Gyasi – In full transparency, it took me a while to get into this book but I realized it was because I skipped over the family tree on my kindle which made me a little lost. BUT once I figured it out, this book absolutely blew me away. It traces the descendants of two sisters across three hundred years in Ghana and America, including how one lineage’s story completely changed with the result of African enslavement to America.

The Hate U Give by Angie Thomas- I read this book before the movie came out and I’m glad I did. While I’d also recommend watching the movie the book goes into more detail and gives you a perspective of what police brutality looks and feels like for Black families. Of course, I cannot claim to even begin to understand but Starr’s story and the death of her best friend at the hands of the police will change you once you’ve heard it.

Such a Fun Age by Kiley Reid – I read this book just a few months ago but it’s a particularly poignant story as it looks at issues of race and white privilege and the implications of it on Black people in America. On a very superficial level, I related to one of the protagonists (she’s a blogger/Instagram influencer) but the story examines her relationship with her babysitter (Emira) and how their race and privilege have impacted their life trajectories.

On My List: Red at the Bone, Stamped from the Beginning, Me and White Supremacy, The New Jim Crow, On Beauty (and basically every other Zadie Smith book!) and The Vanishing Half by Brit Bennett

*Please note: I’ve included affiliate links for all of these books. Any books purchased through these links will have the funds donated to Equal Justice Initiative. Alternatively you can purchase books through any of these Black-owned bookstores in your state.

SOME OTHER READS:

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julianek563291-blog · 6 years

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Are Americans Quicker To Pass Common Sense On Others ???

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