Investigating Christian Privilege and Religious Oppression in the United States

Blumenfeld, Warren J.; Joshi, Khyati Y.; Fairchild, Ellen E.

doi:10.1163/9789087906788

Cited by 17 publications

(15 citation statements)

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“…First, school principals in Cagayan de Oro reinforced Christian hegemony, presenting Christian beliefs, values, customs, and mores as natural and normal (Blumenfeld et al, 2008). Grounded in a long history of colonization and Christianization, it was accepted that Christian ideology imbued government schooling and buttressed the socio-religious status quo of Cagayan de Oro.…”

Section: Discussionmentioning

confidence: 99%

“…This study is a unique contribution to understanding how principal spirituality informs leadership (Blumenfeld et al, 2008;Capper et al, 2000;Dantley, 2003;Hermans and Koerts, 2013;Scanlan, 2011), especially in the non-western cultural contexts where there is need for a localized leadership inquiry (Cheng, 1995;Dimmock and Walker, 2000;Hallinger and Leithwood, 1996). To begin, I present a brief overview of the religious history of the island of Mindanao and its current educational context.…”

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confidence: 99%

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Southern Filipino school leaders and religious diversity: a typology

Brooks

2017

IJEM

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Purpose The purpose of this paper is to explore how school principals in Southern Philippines approached issues related to religious diversity because of its long history of ethno-religious conflict. Religion has particular importance in the field of education, since how and in what ways religion is included in formal and non-formal curricula can have large bearing on student learning and engagement. Design/methodology/approach Data for this exploratory qualitative case study were collected over five months in Cagayan de Oro, located in Northern Mindanao, Philippines. The interview sample included 42 principals. School site observations took place in 23 public schools. Data were analyzed and sorted using an inductive and iterative process that thematically coded the data that focused broadly on leadership and religiosity. Findings The presentation of findings is organized by leadership typologies that emerged through the analysis of the data. Findings suggested that school leaders approached religious diversity in one of five ways, namely, as evangelical leaders, devotional leaders, separational leaders, respectful leaders, or uninformed leaders. Originality/value This study is a unique contribution to understanding how principal spirituality informs leadership, especially in the non-western cultural contexts where there is need for a localized leadership inquiry.

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Section: Discussionmentioning

confidence: 99%

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confidence: 99%

Southern Filipino school leaders and religious diversity: a typology

Brooks

2017

IJEM

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“…Just as males in social work, though smaller in number, retain full ownership of the endowments of society, so do those who belong to religious majorities. Evangelical Protestants are the largest religious group in the nation (Pew Fomm on Religion and Public Life, 2008), have consistently contributed to national rbetoric and politics, and therefore represent a majority perspective (Blumenfeld, Joshi, & Fairchild, 2009; see also Dessel et al, 2011, for a more lengthy discussion of this). Although it may be convenient to rely on their numerical minority in a single setting-social work education-to suggest that they are among the oppressed, this assumption does not mesh with many years of work and thought regarding oppression, any of its known theories, or with social work's understanding of oppression (Bell, 2007;Melendez & LaSala, 2006;Todd & Coholic, 2007).…”

Section: Resultsmentioning

confidence: 99%

Is Discrimination Against Evangelical Christians a Problem in Social Work Education?

Bolen¹,

Dessel²

2013

Journal of Social Work Education

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This article reviews the literature regarding discrimination by social work practitioners and educators against evangelical Christian social workers. We examine the methodology of articles that compare religiosity and political ideology between social workers and the general population atid also of articles that address discrimination against evangelical Christians in social work education. Our results indicate that there are limited studies to support arguments that such discrimination exists and that these studies have significant methodological weaknesses. We conclude that the claims about social work and social workers discriminating against evangelical Christians are not supported by a sufficient body of rigorous research.

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“…(Clark et al, 2002, pp. 54 -55) Since that initial introduction to Christian privilege, several other scholars have also joined the conversation (Adams & Joshi, 2010;Blumenfeld, 2006;Blumenfeld, Joshi, & Fairchild, 2008;Case, 2013;Schlosser, 2003;Seifert, 2007). However, there are still many scholars who overlook, are skeptical of, or even deny the existence of Christian privilege.…”

Section: Recognizing and Challengingmentioning

confidence: 99%

“…So, when programs ask participants to explain their religion to others, as speedfaithing events or pop-up conversations might do, it is important to recognize that doing so may place disproportionate pressure on participants from lesser-known and lesser-understood religions traditions to articulate (and sometimes defend) their religion to their peers. Hindus, for instance, may find themselves in a position where they have to rationalize the concept of reincarnation or the existence of multiple deities, while their Christian peers are not likely to encounter such bewilderment at the idea of a single lifetime or god (Blumenfeld et al, 2008; Edwards, 2016). Likewise, when programs organize educational lectures or panels of religious leaders, they run the risk of leaving audience members exposed to only a single interpretation of a given religion—a risk that threatens minority religions more than larger, more common religious groups.…”

Section: Acknowledging and Reflecting On The Sociocultural Nature Of ...mentioning

confidence: 99%

Critical reflections on the interfaith movement: A social justice perspective.

Edwards

2018

Journal of Diversity in Higher Education

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There is a burgeoning interfaith movement in U.S. higher education, inspired, in large part, by global events, and aimed at promoting tolerance of religious diversity. While there are various supporting arguments and approaches to this type of student programming, social justice oriented approaches-that is, approaches specifically centered around addressing systemic oppression and uplifting marginalized perspectivesremain rare. This lack of critical social justice reflection in the interfaith movement puts institutions at risk of alienating and/or further marginalizing religious minorities, despite intentions to do otherwise. In this article, I describe the current trends in the interfaith movement, reflect on them from a critical social justice standpoint, and envision a future for the movement that is more inclusive of, and attentive to, religious minorities. Specific critiques from a social justice perspective include (a) the lack of overt examinations of power dynamics and Christian privilege, (b) the tendency to ignore the sociocultural nature of religious identity, and (c) the frequent exclusion of non-Abrahamic religious groups.

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Investigating Christian Privilege and Religious Oppression in the United States

Cited by 17 publications

References 0 publications

Southern Filipino school leaders and religious diversity: a typology

Southern Filipino school leaders and religious diversity: a typology

Is Discrimination Against Evangelical Christians a Problem in Social Work Education?

Critical reflections on the interfaith movement: A social justice perspective.

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