Books

Honey Boo Boo and the Sweet By and By

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It’s easy. It’s so easy to skewer the American South, to depict its denizens and cultural products and religious values as a homogenized clutch of deprivation and backwardness. It’s so easy that The Learning Channel is riding high in the ratings game these days with Here Comes Honey Boo Boo, the latest offering to confirm mainstream media’s deep investment in portraying a one-dimensional and abject South. The old weary stereotypes slide down smoothly, like the creamy underlayer of a hashbrown casserole. It takes too much work to refract the South through a variegated interpretive lens; and besides, would consumers buy into this multifaceted vision anyway? If ever there were a bullseye target for this kind of elitist and unhelpful framing, it would surely be Southern Gospel music.

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Mitt’s Jesus, Barack’s Jesus, and Why Christ’s Color Matters

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By tracking the way Jesus Christ has been rendered through the American racial imagination—actually lining up all the evidence, from Puritan witch trial transcripts through stained glass windows through contemporary movies—Paul and Ed give us a new place to start a national discussion about who owns the image of God. That discussion has been going on, as The Color of Christ demonstrates, in communities of color since the early nineteenth century, if not before.

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Forget Debates and Dialogue about LGBT Justice, the Religious Right isn’t Listening

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For those still in denominations like the United Methodists that are not accepting of LGBT people, go to your church and put a note in the offering plate that says you won’t give until things change. Every time we’ve tried that, the pastors have called people in immediately to talk to them and it opened up a dialogue in that church that was serious because they could see that that could spread among other people who are pro-gay. One thing you can do is withhold your money. Why are we supporting our own oppression?

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How to Separate Jewishness from Zionism

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Parting Ways is Butler’s attempt to construct a Jewish narrative that coheres with her philosophical and political sensibilities as well as her allegiance to her Jewish heritage and lineage. As a Jew for whom religious practice and the Jewish textual tradition do not constitute her Jewish core, hers is a secular narrative of Jewishness outside the orbit of Zionism. Butler’s concern for Israel is that she believes its present construction is “Jewishly” indefensible (in the terms she develops in her book) and the muscularity with which Zionism is proffered squashes any alternative narrative of diasporic Jewish identity.

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High Ark: A Geologist on the True Meaning of Noah’s Flood

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At the Creation Museum in Kentucky, a place that promotes the idea that all of these layers of rock got created at once through Noah’s Flood—and yet right under their feet is this beautifully vetted stretch of limestone, it’s really too finely laminated and too extensive to possibly be explained by something like that. So you look at these things and you have to ask, what do you make of the world? Can the world tell its own story?

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The Faith that Faith Produced

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“I was washing dishes in the kitchen when I stopped believing in God. Years later, I’m often unsettled at how much of my life I’d spent in that kitchen and how little of it I can recall, except for that one moment. Overwhelmed by constant desperation, I turned suddenly courageous, pondered what might happen if He didn’t exist, decided that He didn’t, and then He was gone. I think the rapid departure hit me the hardest. How had I been so easily taken in?” 
—An excerpt from Haroon Moghul’s essay in All American: 45 American Men on Being Muslim

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Still Captivated by Southern Gospel

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Why is a gay secular humanist academic who left the world of orthodox fundamentalist evangelicalism half a life time ago still singularly captivated by Southern gospel music? Why, in the book’s terminology, have I been a Southern gospel sissy lo these many years since evangelicalism ceased to otherwise be a functional worldview for me? And why am I still proud and happy about it? Turned outward, the question becomes: What is it about the music that supports so many various affections and attachments?

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The Redemptive Power of Jewish Self-Hatred

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“Jewish self-hatred” is an epithet that Jews fling at other Jews—for not being religious enough, or for daring to criticize Israel. As Paul Reitter puts it in his book, On the Origins of Jewish Self-Hatred, the term is an “an instrument of censure,” a “smear.” Reitter’s title is slightly misleading—the book doesn’t explain why some Jews hate themselves. Instead he explains the origin of the term. Reitter argues that many historians have wrongly assumed that the term has always been censorious, but careful study reveals that Jewish self-hatred was first put forward for a salutary, even messianic purpose.

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