Representations of Homosexuality: Black Liberation Theology by R. Sneed

By R. Sneed

This ebook demanding situations black non secular and cultural critics to reconsider theological and moral ways to homosexuality. Sneed demonstrates how black liberation theology and has frequently characterised homosexuality as an issue to be solved, and his paintings the following deals a distinct manner for black non secular students to technique black homosexuality and spiritual experiences.Drawing on quite a number black homosexual writers from Essex Hemphill to J.L. King, Sneed identifies black homosexual men's literature as a wealthy resource for theological and moral mirrored image and issues black non secular scholarship towards an ethics of openness.

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Representations of Homosexuality: Black Liberation Theology and Cultural Criticism

This booklet demanding situations black non secular and cultural critics to reconsider theological and moral techniques to homosexuality. Sneed demonstrates how black liberation theology and has frequently characterised homosexuality as an issue to be solved, and his paintings the following bargains a special method for black spiritual students to strategy black homosexuality and non secular stories.

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Extra resources for Representations of Homosexuality: Black Liberation Theology and Cultural Criticism

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The black power movement did not characterize itself as a movement of reconciliation, for reconciliation meant that it would be black folks who would concede power while whites would maintain a status quo. The black power movement was a movement concerned with black self-consciousness, self-reliance, and complete liberation from dependence upon whites. Influenced heavily by the rhetoric of the Nation of Islam and, more importantly, Malcolm X, the black power movement challenged the civil rights movement’s assumed primacy among African Americans.

If God breaks into history only occasionally and brings hope to oppressed blacks, it appears that this relief might manifest itself in the form of class mobility. Second, Cone’s theology assumes that black people in the United States have a unified, singular experience. When he speaks of black experience as being an experience of ghettos, poorly maintained tenements, and rats in A Black Theology of Liberation, he is speaking about an urban Northern setting. However, Cone does not allow for any descriptions of black experience that are not framed by living in abject poverty and misery.

It is an attempt to bring forward the voices and experiences of a group of African Americans that often is framed in the context of heterosexuality and white supremacy. I realize that there is a potential methodological problem with the book, one that becomes clear in chapters 3 and 4. In the survey of black gay literature that forms the core of these chapters, I focus exclusively on black gay men’s writings. This may appear to readers as a methodological blind spot or, even worse, a deliberate marginalization of black lesbian experiences.

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