Religion And Public Life: Early Traditions Of Black Religious Women's Activism

At the height of the Civil Rights Movement (1954-1968), women played a big part in not only keeping the crusade alive, but also played a big part in energizing the masses to continue the long and arduous struggle against the seemingly impenetrable institutions of power which disenfranchised African-Americans and regarded their humanity as nothing more than mere pieces of property owned by others. Women like Coretta Scott King, Fannie Lou Hamer, Ella Baker, Septima Clark and countless mothers, sisters, and daughters proved to be important

Kelly Brown Douglas begins by posing a series of questions, including, “Who is the Black Christ?” and “Is the Black Christ Enough?” (6-7) For Douglas, the Black Christ, “…represents God’s urgent movement in human history to set Black captives free from the demons of White racism” (3). The question of “Who is the Black Christ?” is addressed in Chapter 3. The question of “Is the Black Christ enough?” is addressed in Chapters 4 and 5, as Douglas critically examines the relationship of the Black Christ to the Black community and ends with addressing what womanist theology is and why there is a need for it in understanding the Black Christ.

“Roll, Jordan, Roll”, “Nobody Knows the Trouble I’ve Had”, “Go Down, Moses”, and “Wade in the Water” are the titles of only a handful of what were called “Negro Spirituals”, which originated during the reign of slavery in the United States (Frey). Such spirituals used call-and-response, a method of communication that was popular with slaves who brought African traditions to America, and gave way to the gospel music and unique form of preaching characteristic to the Black Church. The history of the Black Church, which began during the slave era, demonstrates the way that African Americans found refuge in Christianity, where the church became the center for African American communities (Baer). Born out of struggle and oppression, the Black Church not only became the focus for the religious practices of African American communities, but also worked to “re-member” the community through rituals such as that of call-and-response, a core element of the Black Church which served as a powerful tool for the African American community in the fight for the exercise of true freedom in America.

Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Ed. By Patricia Hill Collins. (New York: Routledge, 2000. ii, 336 pp. Cloth, $128.28, ISBN 0-415-92483-9. Paper, $26.21, 0-415-92484-7.)

To be a woman meant that one had no say in regards to political affairs or in government making decisions. If being a woman had limitations, imagine what a black woman experienced, as they were considered less than human and mistreated more than any other female from any different background. In “A Plea for the Oppressed”, Lucy Stanton, one such black woman, tried to avail her people’s plight upon an audience of white women, to support the antislavery and reform cause.

Dr. Martin Luther King Jr.’s “A Letter From Birmingham Jail,” depicts the fight for equality by African Americans during the civil rights movement. In this letter, King uses tone, rhetorical questions, and allusions to discuss the racial segregation sweeping the nation. King’s letter is a response to “A Call For Unity,” a condemning message written by eight white clergymen who frowned upon the peaceful protests conducted by many African Americans. Although Dr. King is presently seen as an American hero, during the civil rights movement he was simply seen as just another negro attempting to break the social norm. “A Letter From Birmingham Jail,” counters the arguments made by the clergymen in a very effective way by appealing to their

Similarly, Patricia Hill’s work “Black Feminist Thought” explains the need for black feminism. For Hill U.S. black feminism is needed in order for black women to survive, cope with, and resist their differential treatment in society. Black feminist thought creates a collective identity among this marginalized group of African-American women. Hill provides several features that make U.S. Black feminist thought different than any other set of feminism. The first feature Hill speaks about is ‘blackness’ it is this concept that makes U.S. black feminist a different group that suffers a “double oppression”. Thus, U.S. Black women collectively participate in a dialectical relationship which links African American women’s oppression and activism. Hill speaks on the U.S. black feminist thought and the dilemma they face in American society. During the women’s right movement there was a tremendous difference between black and white women’s experiences, “while women of color were urged, at every turn, to become permanently infertile, white women enjoying prosperous economic conditions were urged, by the same forces, to reproduce themselves”. It is this difference in attitudes that demonstrate why there is a need to focuses on the linkage of experiences and ideas experienced by the black women in America. Consequently, Davis analyzes the hypocritical differences of the government of the

Hull and Barbra Smith provided four issues that seem important for a consideration of the politics of Black women’s studies: “(1) the general political situation of Afro-American women and the bearing this has had upon the implementation of Black women’s studies; (2) the relationship of Black women’s studies to Black feminist politics and the Black feminist movement; (3) the necessity for Black women’s studies to be feminist, radical and analytical; and (4) the need for teachers of Black women’s studies to be aware or our problematic political positions in the academy and of the potentially conditions under which we must work” (Hull, Smith 187). These concepts are stepping stones to developing a better image for African American females. If society applied these, women would have a more even-chance to pursue what they believe in.

As an African American growing up in a multi-generational household I appreciated the stories my grandparents told me about the Civil Rights Movement through their eyes. They acknowledged that Martin Luther King was not just for people of color; but all human beings who were being treated unjustly. He is known for many speeches, but The Letter from a Birmingham Jail” written in 1963 was phenomenal in my opinion; this letter, written in response to “A Call for Unity,”(Carpenter et. el, 1963 ) an article written by eight, white, Alabama clergymen, was to serve as a response to those who believed that King acted inappropriately for coming to Birmingham, Alabama, as an outsider, for creating immense tension with his demonstrations, and for the inopportune timing of his marches. Even though, the clergymen agreed that social injustice did exist, it was their opinion that these types of matter should be handled in the judicial system rather than in the streets.

In “Letter from Birmingham Jail,” Martin Luther King, Jr. refutes the condemnatory claims made by eight white Alabama clergymen. By appealing to ethos, logos, and pathos King argues that he is not an outsider and that the experience of African Americans in segregated Birmingham warrants well-intentioned demonstration and civil disobedience. In doing so, he calls attention to the clergymen’s hypocrisy and firmly garners their respect and understanding.

Unlike DiAngelo’s White Privilege essay, a group of religious authorities under the umbrella of Christian Churches Together in the U.S.A. wrote a response letter to Dr. Reverend King’s “Letter from Birmingham Jail.” First quoting a portion of Dr. King’s letter then responding to the quote, the group takes a Biblical stance on the racial issues that continue to preside in modern day American culture. Beginning the essay, the group differentiates between merely acting upon the symptoms of racism. “... (a) superficial kind of social analysis…” and discovering and fixing the root of the racial. By investigating the racial issues at hand and striving towards Dr. King’s dream of a community of equal opportunities for all races, then the conversation of racial inequality can begin. Realizing that fostering a multiracial community centered around radical love that forsakes “safety of our social order,” we, as the Christian body need to develop a society that eliminates the social prejudices currently penetrate into every aspect of

During the 1960s, black people are terrorized, beaten, thrown in jail, and humiliated, all while religious leaders who preach “doing the right thing,” stand by and watch. Reverend and civil rights activist, Martin Luther King Jr., in his letter, Letter from Birmingham Jail, describes why he is being held in Birmingham Jail and how civil disobedience is used to bring light upon the social injustice of segregation. King’s purpose is to defend himself and his movement, address the problems of clergymen, and to call for a change. He adopts a righteous and direct tone and uses rhetorical appeals in order to express the problems that he, and other people involved in the civil rights movement, are facing to white, male, religious leaders.

The history of religion in the United States comes a long way dating from the early 1600s when the first pilgrim settlers came to this country. It has been noted that these settlers were highly influenced by the Protestant faith which led to a community level of influence in this country as well. The faith of theses settlers were motivated from the New World of Europe where they practiced their religion in a peaceful environment. Later in history, it was noted that people of Spanish decent started the famous network of the Catholic missions in California. When California became a part of the United States, Catholic churches and institutes were formed. These churches and institutes were also formed in New Orleans and Louisiana.

In history, women have always struggled to gain equality, respect, and the same rights as men. Women had had to endure years of sexism and struggle to get to where we are today. The struggle was even more difficult for women of color because not only were they dealing with issues of sexism, but also racism. Many movements have helped black women during the past centuries to overcome sexism, racism, and adversities that were set against them. History tells us that movements such as the Feminist Movement helped empower all women, but this fact is not totally true. In this paper, I will discuss feminism, the movements, and its "minimal" affects on black women.

The social movements of the Black Power, Women's Liberation, and other political theologies are agendas that pushed by a mixture of social and spiritual. The Latin movement was influenced by the Catholicism. “Liberation theology has taken root especially in the Latin American context of Roman Catholicism,” shares Sawyer. Consequently, the Black theology has its’ root with the civil rights movement. Sawyer continues, “The religious heritage of African Americans is rich. The black spiritual experience born out of slavery and the economic oppression that followed gave birth to a tradition that expressed its faith through the medium of ‘Negro spirituals.’”