From Panthers to Promise Keepers draws on intimate observations of the men and networks who were involved in what some have called Othe menOs movementO and tells us why these networks mattered. Focusing on the decades between 1950 and 2000, it argues that while public, structural change is necessary for gender equality, getting men involved in efforts at social justice may well depend on their making changes with respect to feelings and with respect to their unconscious fears and anxieties as well.
Reveals how Christian colorblindness expanded white evangelicalism and excluded Black evangelicals In the decades after the civil rights movement, white Americans turned to an ideology of colorblindness. Personal kindness, not systemic reform, seemed to be the way to solve racial problems. In those same decades, a religious movement known as evangelicalism captured the nation’s attention and became a powerful political force. In The Myth of Colorblind Christians, Jesse Curtis shows how white evangelicals’ efforts to grow their own institutions created an evangelical form of whiteness, infusing the politics of colorblindness with sacred fervor. Curtis argues that white evangelicals deployed a Christian brand of colorblindness to protect new investments in whiteness. While black evangelicals used the rhetoric of Christian unity to challenge racism, white evangelicals repurposed this language to silence their black counterparts and retain power, arguing that all were equal in Christ and that Christians should not talk about race. As white evangelicals portrayed movements for racial justice as threats to Christian unity and presented their own racial commitments as fidelity to the gospel, they made Christian colorblindness into a key pillar of America’s religio-racial hierarchy. In the process, they anchored their own identities and shaped the very meaning of whiteness in American society. At once compelling and timely, The Myth of Colorblind Christians exposes how white evangelical communities avoided antiracist action and continue to thrive today.
Marriage is often described as a melding of two people into one. But what—or who—must be lost, fragmented, or buried in that process? We have inherited a model of marriage so flawed, Frances E. Dolan contends, that its logical consequence is conflict. Dolan ranges over sixteenth- and seventeenth-century Puritan advice literature, sensational accounts of "true crime," and late twentieth-century marriage manuals and films about battered women who kill their abusers. She reads the inevitable Taming of the Shrew against William Byrd's diary of life on his Virginia plantation, Noel Coward's Private Lives, and Barbara Ehrenreich's assessment in Nickel and Dimed of the relationship between marriage and housework. She traces the connections between Phillippa Gregory's best-selling novel The Other Boleyn Girl and documents about Anne Boleyn's fatal marriage and her daughter Elizabeth I's much-debated virginity. By contrasting depictions of marriage in the sixteenth and seventeenth centuries and our own time, she shows that the early modern apprehension of marriage as an economy of scarcity continues to haunt the present in the form of a conceptual structure that can accommodate only one fully developed person. When two fractious individuals assert their conflicting wills, resolution can be achieved only when one spouse absorbs, subordinates, or eliminates the other. In an era when marriage remains hotly contested, this book draws our attention to one of the histories that bears on the present, a history in which marriage promises both intimate connection and fierce conflict, both companionship and competition.
Drawing on scholarship from an array of disciplines, this volume provides a deep and timely look at the intertwining of race and religion in American politics. The contributors apply the methods of intersectionality, but where this approach has typically considered race, class, and gender, the essays collected here focus on religion, too, to offer a theoretically robust conceptualization of how these elements intersect--and how they are actively impacting the political process. Contributors Antony W. Alumkal, Iliff School of Theology * Carlos Figueroa, University of Texas at Brownsville * Robert D. Francis, Lutheran Services in America * Susan M. Gordon, independent scholar * Edwin I. Hernández, DeVos Family Foundations * Robin Dale Jacobson, University of Puget Sound * Robert P. Jones, Public Religion Research Institute * Jonathan I. Leib, Old Dominion University * Jessica Hamar Martínez, University of Arizona * Eric Michael Mazur, Virginia Wesleyan College * Sangay Mishra, University of Southern California * Catherine Paden, Simmons College * Milagros Peña, University of Florida * Tobin Miller Shearer, University of Montana * Nancy D. Wadsworth, University of Denver * Gerald R. Webster, University of Wyoming
Adam Sandler movies, HBO's Entourage, and such magazines as Maxim and FHM all trade in and appeal to one character--the modern boy-man. Addicted to video games, comic books, extreme sports, and dressing down, the boy-man would rather devote an afternoon to Grand Theft Auto than plan his next career move. He would rather prolong the hedonistic pleasures of youth than embrace the self-sacrificing demands of adulthood. When did maturity become the ultimate taboo? Men have gone from idolizing Cary Grant to aping Hugh Grant, shunning marriage and responsibility well into their twenties and thirties. Gary Cross, renowned cultural historian, identifies the boy-man and his habits, examining the attitudes and practices of three generations to make sense of this gradual but profound shift in American masculinity. Cross matches the rise of the American boy-man to trends in twentieth-century advertising, popular culture, and consumerism, and he locates the roots of our present crisis in the vague call for a new model of leadership that, ultimately, failed to offer a better concept of maturity. Cross does not blame the young or glorify the past. He finds that men of the "Greatest Generation" might have embraced their role as providers but were confused by the contradictions and expectations of modern fatherhood. Their uncertainty gave birth to the Beats and men who indulged in childhood hobbies and boyish sports. Rather than fashion a new manhood, baby-boomers held onto their youth and, when that was gone, embraced Viagra. Without mature role models to emulate or rebel against, Generation X turned to cynicism and sensual intensity, and the media fed on this longing, transforming a life stage into a highly desirable lifestyle. Arguing that contemporary American culture undermines both conservative ideals of male maturity and the liberal values of community and responsibility, Cross concludes with a proposal for a modern marriage of personal desire and ethical adulthood.
Sister Saints offers a history of modern Mormon women and argues that we are on the verge of an era in which women are likely to play a greater role in the Mormon church.
Remembered as an era of peace and prosperity, turn-of-the-millennium America was also a time of mass protest. But the political demands of the marchers seemed secondary to an urgent desire for renewal and restoration felt by people from all walks of life. Drawing on thousands of personal testimonies, Deborah Gray White explores how Americans sought better ways of living in, and dealing with, a rapidly changing world. From the Million Man, Million Woman, and Million Mom Marches to the Promise Keepers and LGBT protests, White reveals a people lost in their own country. Mass gatherings offered a chance to bond with like-minded others against a relentless tide of loneliness and isolation. By participating, individuals opened a door to self-discovery that energized their quests for order, autonomy, personal meaning, and fellowship in a society that seemed hostile to such deeper human needs. Moving forward in time, White also shows what marchers found out about themselves and those gathered around them. The result is an eye-opening reconsideration of a defining time in contemporary America.
Lutheran tradition has in various ways influenced attitudes to work, the economy, the state, education, and health care. One reason that Lutheran theology has been interpreted in various ways is that it is always influenced by surrounding social andcultural contexts. In a society where the church has lost a great deal of its cultural impact and authority, and where there is a plurality of religious convictions, the question of Lutheran identity has never been more urgent. However, this question is also raised in the Global South where Lutheran churches need to find their identity in a relationship with several other religions. Here this relationship is developed from a minority perspective. Is it possible to develop a Lutheran political theology that gives adequate contributions to issues concerning social and economic justice? What is the role of women in church and society around the world? Is it possible to interpret Lutheran theology in such a way that it includes liberating perspectives? These are some of the questions and issues discussed in this book.
In this groundbreaking book, Delphine Letort sheds light on a neglected part of Spike Lee's filmmaking by offering a rare look at his creative engagement with the genre of documentary filmmaking. Ranging from history to sports and music, Lee has tackled a diversity of topics in such nonfiction films as 4 Little Girls, A Huey P. Newton Story, Jim Brown: All-American, and When the Levees Broke: A Requiem in Four Acts. Letort analyzes the narrative and aesthetic discourses that structure these films and calls attention to Lee's technical skills and narrative-framing devices. Drawing on film and media studies, African American studies, and cultural theories, she examines the sociological value of Lee's investigations into contemporary culture and also explores the ethics of his commitment to a genre characterized by its claim to truth.
