Prophesy Deliverance! An Afro-American Revolutionary Christianity

West, Cornel

doi:10.1177/004057368304000322

Cited by 91 publications

(69 citation statements)

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“…For example, community-oriented churches may be more likely to hire pastors who preach social justice sermons, and pastors of such churches may tend to sing gospel music more frequently. However, a large body of literature suggests that Black Church cultural components (i.e., songs, sermons, prayer) affect the attitudes and behavior of adherents (Billingsley 1999;Carter 1976;Cavendish 2001;Cone 1995;Frazier 1964;Harris 1987;Johnston and Klandermans 1995;Lincoln and Mamiya 1990;Morris 1984;Sherkat and Ellison 1991;West 1982;Wilmore 1994Wilmore , 1995 and supports my causal ordering choice. Thus this study reflects the above noted causal ordering but also acknowledges the possibility of the opposite causal process.…”

Section: Notesmentioning

confidence: 65%

“…Findings could enable social actors to emphasize those cultural elements most effective in meeting desired objectives. Although terminology may differ, Swidler's argument parallels other scholars who have established linkages between cultural components and behavioral patterns in general (Bellah et al 1996;Bourdieu 1977 Bourdieu , 1984Goffman 1974;Hannerz 1969) and for the Black Church in particular (Drake and Cayton 1940; McRoberts 2003;West 1982;Wilmore 1994). Another important aspect of cultural analysis centers on how culture is framed (i.e., purposely arranged, produced and presented) to effect community action (Goffman 1974;Snow, Rochford Jr., Worden, and Benford 1986).…”

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confidence: 67%

“…These results show clear linkages between gospel music as a cultural symbol and community action regardless of church and pastoral dynamics. And although general references to scripture do not appear to have an impact on community involvement, specific references to cultural symbols historically linked to group solidarity, liberation themes, racial dynamics and the need for social justice result in church involvement in socio-political community events (Cone 1995;West 1982;Wilmore 1994). Readers should be cautious in inferring the ineffectiveness of sacred scripture in the Black Church tradition.…”

Section: Resultsmentioning

confidence: 99%

“…Sermonic references can also be influential because of the focused nature of the biblical references, charismatic delivery by the minister, strategic use of text to affect behavior, and captive audience during the preaching moment. Thus scriptural usage, in general, and via sermons, in particular, could placate the masses (Marx 1848(Marx [1977); evoke liberation (Cone 1995;West 1982;Wilmore 1994); manifest as particularistic rituals that undermine community involvement (McRoberts 2003); emphasize preeminence of the Deity and personal religious hygiene (Lincoln and Mamiya 1990); and encourage political action and other forms of community engagement (Billingsley 1999;Morris 1984;Sherkat and Ellison 1991).Black religious music forms evolved from scripture. Scholars debate the point of origination and intent of early spirituals or "sorrow songs" (DuBois 1953(DuBois [1996), but agree that they too represent scriptural redaction based on the African American experience.…”

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confidence: 99%

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Black Church Culture and Community Action

Barnes

2005

Social Forces

128

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The Black Church 1 has long been considered a bulwark in the Black community. Research supports its' religious, economic, socio-cultural and political dimensions (Billingsley 1999; Drake and Cayton 1962; Dubois 1953 Dubois [1996Dubois ], 1903Dubois [2003; Ellison and Sherkat 2000;Frazier 1964;Lincoln and Mamiya 1990;Mays and Nicholson 1933;Morris 1984;Nelsen and Nelsen 1975). More contemporary studies tend to contradict some of these claims (Gregory 1998; McRoberts 2003). An ethnographic study by Pattillo-McCoy (1998) details aspects of Black Church cultural transference to Black community members in the Chicago neighborhood of Groveland. An important point of departure for her seminal analysis presupposes a relationship between cultural "tools" such as prayer, songs and other religious symbols, and community action among Black congregations. Although this correlation has been suggested based on theoretical, anecdotal or qualitative findings, to my knowledge, scholars have not tested this relationship using quantitative techniques.2 To address this limitation, I assess whether key claims, derived largely from ethnographic studies, are evident for a national sample of 1,863 Black congregations in order to test aspects of cultural theory. This study investigates whether cultural symbols such as gospel music, spirituals, prayer and social justice sermons endemic to the Black Church engender community action. Although not an exhaustive test, this study examines existing literature on the role of the Black Church as a change agent as well as possible correlates between common cultural patterns and specific strategies to address social problems in the Black community.Research also suggests variability in community action based on denomination, with less hierarchical denominations generally encouraging civic and social engagement (Harris 1995;Verba, Schlozman, and Brady 1993) and greater community support among the Methodists and Baptists than Church of God in Christ due to the historic differences in community involvement, denominational polity, socioeconomic status of the membership, infrastructure of local congregations, and theological tenure of the church culture (Billingsley 1999; CalhounBrown 1998;Lincoln and Mamiya 1990;McRoberts 1999;Park and Smith 2000). In addition to less tangible factors associated with church culture, clergy education and their personal theology as well as church size and economic stability also have been shown to influence community action (Billingsley 1992(Billingsley , 1999 Calhoun-Brown 1999; Cavendish 2001;Chaves 1999;Chaves and Higgins 1992;Day 2001;Lincoln and Mamiya 1990;McRoberts 1999;Reese and Shields 2000;Sawyer 2001;Wilmore 1994). Cultural TheorySwidler (1986) defines culture as "symbolic vehicles of meaning, including beliefs, ritual practices, art forms and ceremonies, as well as informal cultural practices such as language, gossip, stories and rituals of daily life." (p. 273) Her definition is a departure from an understanding of culture that emphasizes how ideas shape ...

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Section: Notesmentioning

confidence: 65%

mentioning

confidence: 67%

Section: Resultsmentioning

confidence: 99%

mentioning

confidence: 99%

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Black Church Culture and Community Action

Barnes

2005

Social Forces

128

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“…Dubois (1903) challenged the Black Church to move beyond what he considered to be a focus on amusement to respond more effectively to the spiritual and temporal issues of Black children. Years later, Lincoln and Mamiya (1990) and West (1982West ( , 1993) offer a similar charge. Readers should note that it would be misguided to present religion as a panacea for combating the challenges many Black youth, especially the poor, face.…”

Section: Resultsmentioning

confidence: 99%

The Least of These: Black Church Children’s and Youth Outreach Efforts

Barnes

2008

J Afr Am St

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This study examines Black Church efforts to attract and assist children and youth based on Faith Factor 2000 Project data for seven denominations. Bivariate and ordered logit results show denominational differences in the usage of dance, drama, and gospel rap music and the greater tendency for more prophetic churches to incorporate these expressions believed to attract the young. However, priestly rather than prophetic functions are relatively more likely to influence programmatic efforts to assist the young, but sometimes in counter-effective ways. Keywords Black Church . Youth . OutreachIn their groundbreaking study, The Black Church in the African-American Experience, Lincoln and Mamiya (1990) present a dialectic model that places the Black Church 1 between prophetic and priestly functions. Priestly functions focus on the spiritual or "other worldly" dimensions of religious life; its prophetic opposite positions the Black Church as an agent of change. Both functions can exist in churches. Yet Lincoln and Mamiya (1990) contend that fundamentally different appropriations of religion occur based on the dominant function. Literature suggests, regardless of dialectic dictates, the tendency for Black churches to sponsor youth and children-focused programs (Billingsley 1999;DuBois 1903;Lincoln 1984;Mays and Nicholson 1933). Yet some scholars are critical of what they consider to be the Black Church's inability to attract and retain young persons (Lincoln and Mamiya 1990;West 1993).This study seeks to determine whether and how the contemporary Black Church implements events and programs to attract and assist the young and the degree to J Afr Am St (2008) 12:97-119

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Can education change society? Du Bois, Woodson and the politics of social transformation

Apple

2013

Review of Education

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Most nations—and nations to be—have a history of people asking critical questions about schooling and about the politics of knowledge in which it participates. Is it simply reproducing the ideological goals and cultural forms and content of dominant groups? Could schooling be used to raise serious issues about existing societies? Could it go even further and be reorganized so that it actively participated in the reconstruction of those societies? Some of the most powerful traditions of asking and answering these questions—and of acting on them—can be found within oppressed communities themselves. Within these communities, among the most articulate and powerful traditions are those that evolved within African American collective efforts to create an education that responded to the short and long‐term needs of black people. These traditions expressly aimed at changing the social realities that created these needs in the first place. I discuss two of the most insightful and committed scholar/activists of these movements: W. E. B. Du Bois and Carter G. Woodson. In the process, however, I also extend my discussion beyond these two figures to also highlight the contributions of women and men practitioners and activists in grounding these critical traditions in the logics and activities of daily life in educational institutions.

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Prophesy Deliverance! An Afro-American Revolutionary Christianity

Cited by 91 publications

References 0 publications

Black Church Culture and Community Action

Black Church Culture and Community Action

The Least of These: Black Church Children’s and Youth Outreach Efforts

Can education change society? Du Bois, Woodson and the politics of social transformation

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