Black theology has lost its direction. To reclaim its original power and to advance racial justice struggles today black theology must fully embrace blackness and theology. But multiculturalism and religious pluralism have boxed in black theology, forcing it to speak in terms dictated by a power structure founded on white supremacy. In Religion of the Field Negro, Vincent W. Lloyd advances and develops black theology immodestly, privileging the perspective of African Americans and employing a distinctively theological analysis. As Lloyd argues, secularism is entangled with the disciplining impulses of modernity, with neoliberal economics, and with Western imperialism – but it also contaminates and castrates black theology. Inspired by critics of secularism in other fields, Religion of the Field Negro probes the subtle ways in which religion is excluded and managed in black culture. Using Barack Obama, Huey Newton, and Steve Biko as case studies, it shows how the criticism of secularism is the prerequisite of all criticism, and it shows how criticism and grassroots organizing must go hand in hand. But scholars of secularism too often ignore race, and scholars of race too often ignore secularism. Scholars of black theology too often ignore the theoretical insights of secular black studies scholars, and race theorists too often ignore the critical insights of religious thinkers. Religion of the Field Negro brings together vibrant scholarly conversations that have remained at a distance from each other until now. Weaving theological sources, critical theory, and cultural analysis, this book offers new answers to pressing questions about race and justice, love and hope, theorizing and organizing, and the role of whites in black struggle. The insights of James Cone are developed together with those of James Baldwin, Sylvia Wynter, and Achille Mbembe, all in the service of developing a political-theological vision that motivates us to challenge the racist paradigms of white supremacy.

"When Joseph Nathaniel Beckles registered for the draft in the 1942, he rejected the racial categories presented to him and persuaded the registrar to cross out the check mark she had placed next to Negro and substitute "Ethiopian Hebrew." "God did not make us Negroes," declared religious leaders in black communities of the early twentieth-century urban North. They insisted that so-called Negroes are, in reality, Ethiopian Hebrews, Asiatic Muslims, or raceless children of God. Rejecting conventional American racial classification, many black southern migrants and immigrants from the Caribbean embraced these alternative visions of black history, racial identity, and collective future, thereby reshaping the black religious and racial landscape. Focusing on the Moorish Science Temple, the Nation of Islam, Father Divine's Peace Mission Movement, and a number of congregations of Ethiopian Hebrews, Judith Weisenfeld argues that the appeal of these groups lay not only in the new religious opportunities membership provided, but also in the novel ways they formulated a religio-racial identity. Arguing that members of these groups understood their religious and racial identities as divinely-ordained and inseparable, the book examines how this sense of self shaped their conceptions of their bodies, families, religious and social communities, space and place, and political sensibilities. Weisenfeld draws on extensive archival research and incorporates a rich array of sources to highlight the experiences of average members."--Publisher's description.

Taking the influential work of Arthur Huff Fauset as a starting point to break down the false dichotomy that exists between mainstream and marginal, a new generation of scholars offers fresh ideas for understanding the religious expressions of African Americans in the United States. Fauset's 1944 classic, Black Gods of the Metropolis, launched original methods and theories for thinking about African American religions as modern, cosmopolitan, and democratic. The essays in this collection show the diversity of African American religion in the wake of the Great Migration and consider the full field of African American religion from Pentecostalism to Black Judaism, Black Islam, and Father Divine's Peace Mission Movement. As a whole, they create a dynamic, humanistic, and thoroughly interdisciplinary understanding of African American religious history and life. This book is essential reading for anyone who studies the African American experience.

Four lectures given as part of an endowed Lectureship on Christian Sociology at Philadelphia Divinity School. Washington's two lectures concern the economic development of African Americans both during and after slavery. He argues that slavery enabled the freedman to become a success, and that economic and industrial development improves both the moral and the religious life of African Americans. Du Bois argues that slavery hindered the South in its industrial development, leaving an agriculture-based economy out of step with the world around it. His second lecture argues that Southern white religion has been broadly unjust to slaves and former slaves, and how in so doing it has betrayed its own hypocrisy.

Since the first African American denomination was established in Philadelphia in 1818, churches have gone beyond their role as spiritual guides in African American communities and have served as civic institutions, spaces for education, and sites for the cultivation of individuality and identities in the face of limited or non-existent freedom. In this Very Short Introduction, Eddie S. Glaude Jr. explores the history and circumstances of African American religion through three examples: conjure, African American Christianity, and African American Islam. He argues that the phrase "African American religion" is meaningful only insofar as it describes how through religion, African Americans have responded to oppressive conditions including slavery, Jim Crow apartheid, and the pervasive and institutionalized discrimination that exists today. This bold claim frames his interpretation of the historical record of the wide diversity of religious experiences in the African American community. He rejects the common tendency to racialize African American religious experiences as an inherent proclivity towards religiousness and instead focuses on how religious communities and experiences have developed in the African American community and the context in which these developments took place. About the Series: Oxford's Very Short Introductions series offers concise and original introductions to a wide range of subjects--from Islam to Sociology, Politics to Classics, Literary Theory to History, and Archaeology to the Bible. Not simply a textbook of definitions, each volume in this series provides trenchant and provocative--yet always balanced and complete--discussions of the central issues in a given discipline or field. Every Very Short Introduction gives a readable evolution of the subject in question, demonstrating how the subject has developed and how it has influenced society. Eventually, the series will encompass every major academic discipline, offering all students an accessible and abundant reference library. Whatever the area of study that one deems important or appealing, whatever the topic that fascinates the general reader, the Very Short Introductions series has a handy and affordable guide that will likely prove indispensable.

In this volume, senior scholars come together to explore how Jewish and African American experiences can make us think differently about the nexus of religion and politics, or political theology. Some wrestle with historical figures, such as William Shakespeare, W. E. B. Du Bois, Nazi journalist Wilhelm Stapel, and Austrian historian Otto Brunner. Others ponder what political theology can contribute to contemporary politics, particularly relating to Israel's complicated religious/racial/national identity and to the religious currents in African American politics. Race and Political Theology opens novel avenues for research in intellectual history, religious studies, political theory, and cultural studies, showing how timely questions about religion and politics must be reframed when race is taken into account.

Stemming from his anthropological field work among black religious groups in Philadelphia in the early 1940s, Arthur Huff Fauset believed it was possible to determine the likely direction that mainstream black religious leadership would take in the future, a direction that later indeed manifested itself in the civil rights movement. The American black church, according to Fauset and other contemporary researchers, provided the one place where blacks could experiment without hindrance in activities such as business, politics, social reform, and social expression. With detailed primary accounts of these early spiritual movements and their beliefs and practices, Black Gods of the Metropolis reveals the fascinating origins of such significant modern African American religious groups as the Nation of Islam as well as the role of lesser known and even forgotten churches in the history of the black community. In her new foreword, historian Barbara Dianne Savage discusses the relationship between black intellectuals and black religion, in particular the relationship between black social scientists and black religious practices during Fauset's time. She then explores the complexities of that relationship and its impact on the intellectual and political history of African American religion in general.

The Great Migration was the most significant event in black life since emancipation and Reconstruction. Passionately Human, No Less Divine analyzes the various ways black southerners transformed African American religion in Chicago during their Great Migration northward. A work of religious, urban, and social history, it is the first book-length analysis of the new religious practices and traditions in Chicago that were stimulated by migration and urbanization. The book illustrates how the migration launched a new sacred order among blacks in the city that reflected aspects of both Southern black religion and modern city life. This new sacred order was also largely female as African American women constituted more than 70 percent of the membership in most black Protestant churches. Ultimately, Wallace Best demonstrates how black southerners imparted a folk religious sensibility to Chicago's black churches. In doing so, they ironically recast conceptions of modern, urban African American religion in terms that signified the rural past. In the same way that working class cultural idioms such as jazz and the blues emerged in the secular arena as a means to represent black modernity, he says, African American religion in Chicago, with its negotiation between the past, the present, rural and urban, revealed African American religion in modern form.

Religion has always been a focal element in the long and tortured history of American ideas about race. In The Burden of Black Religion, Curtis Evans traces ideas about African American religion from the antebellum period to the middle of the twentieth century. Central to the story, he argues, was the deep-rooted notion that blacks were somehow "naturally" religious. At first, this assumed natural impulse toward religion served as a signal trait of black people's humanity -- potentially their unique contribution to American culture. Abolitionists seized on this point, linking black religion to the black capacity for freedom. Soon, however, these first halting steps toward a multiracial democracy were reversed. As Americans began to value reason, rationality, and science over religious piety, the idea of an innate black religiosity was used to justify preserving the inequalities of the status quo. Later, social scientists -- both black and white -- sought to reverse the damage caused by these racist ideas and in the process proved that blacks were in fact fully capable of incorporation into white American culture. This important work reveals how interpretations of black religion played a crucial role in shaping broader views of African Americans and had real consequences in their lives. In the process, Evans offers an intellectual and cultural history of race in a crucial period of American history.