In Clearly Invisible, Marcia Alesan Dawkins explores passing—presenting oneself as a member of a racial group to which one does not belong. Dawkins argues that passing is a rhetorical act that “forces us to think and rethink what, exactly, makes a person black, white or ‘other,’ and why we care.”
The nation's changing racial and ethnic profile will bring political change. But we can also expect it to elicit fear and resistance.
Several current tales of Snow White nod at feminist critique—while leaving the old paradigms for female power and beauty intact.
Race lies behind the widespread belief that Obama is a Muslim, was born outside the U.S. and is something other than a genuine American.
"The U.S has created a vast legal system for racial and social control, unprecedented in world history. Yet we claim to be colorblind."
Brian Bantum, a theologian at Seattle Pacific, was mentioned in the Century's recent article on the new black theology. Readers intrigued by that topic will be interested in Bantum's comments on a book on racial reconciliation written by a white Minneapolis preacher, John Piper.
Last weekend, ESPN fired an editor who posted a racially offensive headline about NBA player Jeremy Lin; the network also suspended an anchor who used the same term. And taking the Lin coverage as a starting point, SNL produced a parody mocking a media double standard: stereotypes about Asian Americans are acceptable, but stereotypes about African Americans are offensive. The Lin media storm exposes the myth of a colorblind society. As much as we want to believe in meritocracy, equality and individuality, we rely on racial assumptions to make sense of the world and those around us. In many cases, the assumptions carry real consequences.
When black theologians focused on nontraditional and extra-Christian sources, white theologians had an excuse to ignore them. Not anymore.