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belonglab · 3 years

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Gaslighting: A Tool of Oppression and Exclusion

by Alisha Patel, Communications & Research Fellow at GenLead|BelongLab

February 2, 2021

“I don’t see color.” This is one of the most common phrases people will use to defend themselves against accusations of racism. It isn’t the best, but at least it’s not explicitly racist, right? In a culture where calling out institutional and systemic racism feels like an ongoing battle that’s fought tiny steps at a time, that phrase feels like an adequate place to start. However, this phrase is actually a form of racial gaslighting, and its acceptance only perpetuates stereotypes and the racism we are trying to fight.

Gaslighting in general is a form of manipulation and psychological abuse where the perpetrator convinces the victim that they are imagining or overreacting to abuse. Over time, this can solidify the perpetrator’s position of power over the victim, turning it into an ongoing cycle of abuse. The effects of gaslighting are extensive-- the victim will start to second guess themselves and their judgments. While this form of manipulation is often talked about with regard to personal relationships, it can additionally be used to to cloak bigotry like racism.

Racial Gaslighting

Racial gaslighting often is used to excuse microaggressions in all forms. It can invalidate someone’s experience of perceived racism by subtly denying their feelings and emotions, excusing implicit comments meant to demean or discredit them, or even excusing explicit attacks on them. Its effects are grave; it subtly reinforces and sustains racial and social hierarchies that inevitably hurt minority groups. Not only does racial gaslighting allow stereotypes to continue, but it also degrades the victim’s sense of self and teaches them to invalidate their own instincts and judgments.

For example, imagine if someone had experienced racism in the workplace and attempted to tell a fellow coworker about the incident; instead of empathizing, the coworker reassured the victim “it couldn’t possibly be racism,” “it is all in your head,” or “you’re too sensitive.” Statements like this place the perpetrator in a position of power and control under the guise of morality, while undermining the victim’s experience as lesser-than. In turn, the victim can develop feelings of anxiety and depression as they start believing they cannot trust themselves and cannot express their emotions outwardly. According to clinical psychologist Dr. Roberta Babb, racial gaslighting also, “overtly and covertly erodes a person’s sense of self, self-worth, agency and confidence.” Thus, racial gaslighting feeds internalized oppression and Imposter Syndrome.

Racial gaslighting is so common that it is sometimes difficult to tell when it is happening, and it can even be unconscious or unintentional. Normalized phrases like “I don’t see color” seem to mean well at first glance, but in actuality serve to invalidate the struggles of a minority group while erasing the group’s lived history. It tells the listener, quite unequivocally, “I am not racist. What you are perceiving as racism on my part cannot possibly be racism.” Phrases like these are un-nuanced and oversimplified takes that may have been accepted in the past, but as we learn more about deep and entrenched racism, we see they are outdated, insensitive, and quite frankly, racist.

This type of manipulation often is used by mainstream media and people in power, ingraining its use in our culture and further highlighting the power dynamics underpinning racial gaslighting. Think of Donald Trump and his response to protest movements through the past year: On one hand, he refused to condemn Neo-Nazi protestors, saying there were “fine people on both sides.” But he mischaracterized Black Lives Matter protests calling for an end to police brutality as thugs and threatened them with the National Guard, warning “when the looting starts, the shooting starts.” He then mischaracterized the white supremacist, violent insurrection he incited on January 6th as a march, declaring his love for the insurrectionists. According to Trump, white supremacists are allowed the benefit of the doubt and could possibly be good people at heart. Yet, those in support of black lives are automatically dangerous and should be perceived as a threat. With these statements, Donald Trump at once validates the platform of white supremacists while invalidating black lives in the United States and negating the idea that racism is a problem; he normalizes the presence of white supremacy while revealing the inability of the country to acknowledge its inherent racism and bigotry. Anyone witnessing photos and images of how the BLM protesters were treated versus how the white supremacist insurrectionists were treated at our Capitol can see that racial gaslighting has deeply permeated our country systemically and is a problem that outlives the Trump presidency.

Gender Gaslighting

Also problematic is gender gaslighting, where a woman may not feel comfortable voicing concerns about sexism because her concerns are automatically dismissed. Consider a woman -- let’s call her Jana -- who has been working for a company for many years and is very qualified for a promotion. Yet every time Jana expects to be promoted, a man is given the promotion instead, even though he has had less time at the company and is not as qualified. Jana may attempt to discuss this with her boss, but he insists it has nothing to do with her gender; he tells her she is overanalyzing the situation and being over-sensitive. While it is possible that Jana’s boss could be telling the truth, it is more likely that her gender is in fact playing a role in not receiving a promotion, as this pattern has repeated multiple times. However, Jana has learned that she does not have a space to speak up about this sexism, will likely be negatively judged for speaking up and thus have an even harder time getting that promotion, and therefore most likely will not attempt to speak up again. This is the same situation that is seen with racial gaslighting-- the cycle will continue for Jana, and her emotions may inevitably turn inwards, convincing her that she is not qualified for any promotion and deserves to be limited to her current level.

COVID-19 Gaslighting

We even see gaslighting around COVID-19. As a college student at a very urban university, the pandemic has shaken up every single aspect of college life. Though my school has adjusted as best as possible (we are tested twice a week and receive our results within 24 hours; most classes are online and if they aren’t, there are usually less than five people in-person, all socially-distanced; so on and so forth), interacting with other students and people my age really reveals the mindset around the pandemic.

As the pandemic has raged on, it feels as though people have accepted its presence, or stopped caring altogether. It’s a stark difference from the first lockdown in March, where it felt (at least for the most part) that everyone was on the same page. But now, instead of staying inside and mitigating the impacts of the pandemic, it feels as though it’s now a matter of working around the pandemic to do things we used to do. Those who are still staying inside have become more of the minority than the majority, and are sometimes gaslighted to feel overly paranoid for continuing to take the pandemic seriously. This gaslighting is clearly very harmful to society as a whole, as it simultaneously perpetuates coronavirus while undermining common sense and the empathy to care about the collective nation.

COVID gaslighting can exist on a small interpersonal level. Consider a situation where two friends want to get together, but one is insisting on following social distancing regulations while the other is suggesting to abandon them altogether. The one wanting to abandon social distancing may claim that they have both been isolating themselves since the beginning of the pandemic, and it is unlikely that they could infect each other. They may go on to call their friend overly paranoid of the virus and accuse them of not wanting to get together. Though this is not actually the case, the friend who was attempting to follow COVID regulations is made to be the villain, which is a common gaslighting mechanism.

Even worse, COVID gaslighting has been perpetuated by some people in power, who can afford to preach a careless and selfish mentality around COVID-19 because, even when they contract the virus, they have the money, power, and resources to combat it. Meanwhile, they continue to manipulate the American public into believing that COVID is not something to be taken seriously.Their followers adopt the same invincible mindset, but it is clear that they -- and most other average Americans -- are not in the same situation and do not have the same money and resources to combat COVID if needed. The situation is even worse for identity groups that have been historically oppressed.

Many Black and brown communities are disproportionately affected by COVID-19: African-Americans deaths are two times higher than would be expected for their population, and it is the same for Hispanics and Latinos. On the other hand, white deaths from COVID are “lower than their share of the population in 37 states.” These disparities result from institutionalized and systemic racism (fed by racial gaslighting) that has been snowballing since our country’s inception.

Combatting Racism by Contending with Gaslighting

It is in no way, shape, or form the victim’s responsibility to attempt to change their gaslighter’s behavior. Instead, it is important for us to create safe spaces for these victims to be heard and validated. Thus, putting a stop to gaslighting begins by looking inwardly at our own behavior and preconceived biases; particularly, if you find yourself recognizing some of the behaviors symptomatic of gaslighting, it may be wise to engage in self-introspection and attempt to accept some responsibility. Though some gaslighting may be done unintentionally or what you believed to be well-meaning, it clearly is still harmful and must be mitigated. To confront the biases that may underlie your possible gaslighting of others, you can also take this online test that examines and assesses internal biases that you may not have even noticed (it takes about 10-15 minutes). Attempt to challenge these internal biases, and pay attention to how they affect your interactions with others.

Additionally, be prepared and open to truly listen to and learn from other people and their experiences, and focus on increasing your awareness of others’ circumstances. These steps can begin the process of acknowledging gaslighter responsibility. By first starting on a personal scale, we can expand this introspection to a larger scale and begin holding the racist systems in our country accountable.

If you find yourself a victim of gaslighting, it is important to safeguard your mental health. This can be done by taking a step back from the situation and removing yourself from the environment to consider the hurtful behavior and resulting emotions. You can write down your thoughts to affirm your judgement as valid and for reference if necessary. It also can be helpful to talk with other members of your identity group and share experiences like this. Affirmation from others with similar circumstances can validate your experience of harmful gaslighting and remind you that you are not alone. This can help you to trust yourself more as well as recognize the gaslighting as it is happening.

In the moment gaslighting is occurring, it is important to call out the behavior publicly (when possible and safe to do so), showing the perpetrator and others in proximity that the behavior is inappropriate and will not be tolerated. Further (again, to the extent safe and not harmful), you can talk one-on-one with the perpetrator to discuss the behavior, making sure to describe the behavior and why it is harmful. Setting boundaries (e.g., taking a step back, removing yourself from the situation, as described above) will help to loosen any grip the negative environment or perpetrator may have on you.

As an ally, it is important to help support victims of racial gaslighting by helping to call out the unacceptable behavior, as well as creating a safe space for victims to express themselves and be heard and respected. Make sure that what you are doing is not self-indulgent or performative, but rather is truly helpful to the victim and in their self interest.

Combatting racism in a present day context is not an easy task -- it is extremely complicated and has far-reaching and entrenched roots in the United States. That said, the task should begin with dismantling the practices that perpetuate racism on interpersonal and societal scales. By recognizing racial gaslighting, it is possible to disrupt stereotypes and racial hierarchies, while also offering the historically oppressed, excluded, and marginalized a safe space to speak and be heard, which uncloaks hard truths from underneath imposed false narratives. Those who insist they don’t see color are not seeing people of color and their lived experiences.

Without seeing the hard truths, we are unable to address them.

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noodlecupcakeswritings · 4 years

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With A Heavy Heart - Chapter 12 (A Kylo RenxCora fic)

The long awaited sequel to A Call to the Light. Cora and Ben’s relationship is non existent after Ben murdered his father but with Cora being pregnant, Bens trying his hardest to make things work. It’s not as easy as he would have liked.

Please leave comments, kudos and reblogs if you like it. It really helps me out as a writer, lemme know if you wanna be on the taglist as well :)

Warnings: Smut, Fluffy smut, Fluff, Greif, Language, Touch starved Kylo, Touch starved Cora, Needy Kylo, Using sex as a distraction, Woman on top, Scratching, Biting, Begging

Chapter 12

Cora’s P.O.V

Chaise and I had been over the plan a few times, I was surprised to have her on board. But she respected my wishes of wanting to leave. I mean I’d have too after killing Snoke, there was no way the people on The Supremacy would allow me to live. Kylo wouldn’t be back for another hour, although a part of me wished it was longer. I always did my best to avoid him now, so we’d avoid talking about the baby situation. I wasn’t ready yet, I didn’t want to open the floodgates to that pain. It was hard enough to not think about it when there were so many reminders around our quarters. I’d thrown a sheet over the crib a few days ago, unable to look at it anymore. But there was still her clothes and bottles lying around. I hated the empty feeling in my stomach, I missed the comfort of knowing she was there, feeling her moving around inside me.

I opened the wardrobe, confronting the tiny clothes that hung there. I swallowed thickly, fighting back tears. I pulled one of the baby grows off its hanger and held it close. The tears spilled free. I hated this ache in my chest, this hollow, empty feeling. I longed to feel numb, to feel something other than pain. I still resented Kylo for not allowing me to see our baby, for not allowing a proper burial. It just wasn’t fair. I couldn’t pretend that she’d never existed. I couldn’t cope when he’d not allowed me closure. If I’d been allowed to say goodbye, then perhaps things would be different. Perhaps I’d be able to see an end to this pain. He said he’d done it spare me from the pain, but it had just made the whole process more difficult. I didn’t bother to hang the baby grow back up, instead dumping it at the bottom of the wardrobe where it would be hidden for a little while.

I climbed into bed and rolled over on to my side, closing my eyes and preparing for sleep. I heard the door open, feeling his presence before he even stepped into the room. I remained silent, hoping sleep would come quicker. He stepped into the room, the door closing behind him. His footsteps continued round to his side of the bed before the mattress sunk under his weight. He sighed before I could hear him undressing himself. Once undressed he slipped under the sheets with me, laying on his back. He shifted slightly, probably getting more comfortable. I just hoped he thought I was asleep. I knew I couldn’t continue to avoid him forever, but I'd keep it up as long as I could. He rolled onto his side, now facing me but still keeping his distance. “Cora? Are you awake?” He asked just above a whisper.

I remained silent, my eyes shutting tighter in the hopes sleep would come sooner. He sighed once more before I felt him invade my mind. I fisted the bed sheets, more out of annoyance than anything. I don’t want to talk to you, leave me alone. “Please,” he pleaded. “I can’t.” Talking through our force connection was easier than actual words. I knew I would cry the moment I opened my mouth to speak. “So, we're not going to talk about what happened to our child? We're not going to try and get through this together?” He continued to press. I remained quiet, an unbearable pain filling my chest once more. I instinctively placed a hand over my stomach, willing myself not to cry. I hadn’t realised he'd shifted closer until I felt his own hand on my stomach. I shivered under his touch, this being the first psychical contact between us in weeks.

I rolled over to face him this time, unable to hold back my tears. He cupped my cheek, wiping away my tears with his thumb. “I can’t bear to see you like this,” he spoke softly. He leaned forward pressing his lips to mine. I tangled my fingers in his hair, returning the kiss with the same want and need. He groaned at the contact, pulling me as close as he could, he needed all the contact he could get. I needed it too, it would be a much-welcomed distraction from the pain. Kylo pulled me on top of him, my body flush against his. His arms wrapped around me as he continued to kiss me. His hands were on my back, slipping beneath my shirt for skin on skin contact. I was breathless, my skin hot under his touch yet it wasn’t enough. I needed so much more. I straddled him, feeling that he was fully rock hard beneath me. His hands moved down to my rear, squeezing the plump flesh. His hips bucked against mine for more. I could see how badly he needed this, the desperation was clear in his eyes and the sounds he was making.

I leaned down, kissing him once more. Kylo pulled my shirt off, tossing it aside before his hands were on me again. My body was so responsive to him, practically aching for more. I moaned softly, my fingers ghosting over his chest. He twitched and quivered under my hold. I bet he was throbbing, the thought made me bite my lip. I shifted into a position where I could easily take my panties off, whilst he quickly pulled his boxers down. His cock pressed against his stomach, the head leaking precum. I kissed and nipped at his neck, whilst his large hands grabbed at my hips so he could rut against me frantically. He was trembling, struggling to hold it together now. I nibbled his ear lobe, causing him to curse aloud. “P-please,” he begged, “more.” Kylo sat up a little against the headboard and took one of my breasts in his mouth eagerly sucking and nipping at my hardened nub. He groaned as if happy to have me in his mouth again. His arm wrapped around me to hold me in place whilst he took his fill.

I gasped, my nails raking across his scalp earning another needy moan from him. I reached between us, lining myself up with his cock. He met my gaze, looking up at me like I was the most desired woman in the entire galaxy. I sunk down onto his cock slowly, both of us moaning at the missed contact. Kylo was fisting the bedsheets, his jaw clenched as he did his best to hold it together. I’d missed the stretch of his cock inside me, the fullness of it. I took his hands and placed them on my hips before I started a slow pace. Kylo gripped my hips hard enough that I’d likely have bruises in the morning. I rolled my hips against him, revelling in how deep he was. He bucked against me, warmth spreading deep in my belly. I braced my hands on his broad chest as I picked up the pace. Every drag of his cock against my walls was heavenly, but I still needed more. I needed everything he could give me.

He matched my pace, using my hips to press me down further onto his cock like he wasn’t deep enough already. My nails left red trails across his pale chest as the pleasure continued to build. Kylo let out a shaky moan as I continued to mark him up, he’d always cave when pain was involved. I didn’t know how much longer I was going to last; it was a surprise that Kylo had lasted so long with how needy he was being. His head was thrown back against the pillows and the headboard as he watched me continue to ride him. He reached between us, rubbing my clit and hurtling me closer to completion. My body greedily accepted the pleasure as I moaned his name. All I could do was sigh and whine as he continued to pull me apart with his touch. The pleasure soon reached its peak, spreading to every part of me as I cried out my release. Kylo reached his seconds after mine, his thrusts becoming harder, sloppier as he chased his own orgasm. He held me close as he filled me with his seed, his groans loud and deep in his throat.

Kylo slipped out of me before I was laying flush on top of him, enjoying the closeness and his warmth. He stroked my hair as we came down from our highs. I could feel myself already coming down, but I was going to fight it off as long as I could. I craned my neck to kiss him again. He accepted the kiss, seemingly still just as hungry for it as I was. Good.

Taglist: @sweetfictionalworld, @belathora, @sweetsec-93, @cltex84, @momobaby227, @jana-banana-fana, @dark-night-sky-99, @kathorax

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meret118 · 5 years

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India’s government made a controversial move this week to usurp power from the nation’s only Muslim-majority state, potentially igniting unrest in one of the world’s most dangerous nuclear flashpoints.

Kashmir dispute: 'We've been pushed back into medieval times.' Indian-administered Kashmir is still in lockdown, following India's controversial decision to remove its special status.

Tensions Continue High Over Kashmir, With 500 Arrests And A Communications Blackout

The phone and internet blackout in Kashmir is so total that locals reportedly don't know India rewrote their constitution

Pakistan downgrades relations with India as Kashmir lockdown continues

Modi’s election win is a victory for far right Hindu nationalism – India’s secular democracy is under threat

Narendra Modi and his Hindu nationalist BJP were returned in a landslide victory. Their rise to hegemony in Indian politics has been decades in the making.

The BJP, and its previous incarnation, the Jana Sangh, were electoral arms of an aggressive Hindutva nationalist political outfit, the Rashtriya Swayamsevak Sangh (RSS). It was founded in 1925 to assert Hindu dominant caste (primarily Brahmin) supremacy. By the 1930s, its leaders were in touch with Mussolini and then with Hitler, and were among the most fervent supporters of the Nazis from the time of Kristallnacht. At the same time, they were loyalists in Indian politics, refusing to take part in the freedom struggle, while explaining to their cadres that the real fight would be the one between Hindus and Muslims, not between the British colonial rulers and the Indian people.

#india #kashmir

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kgstoryteller · 7 years

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A STATEMENT FROM CHRISTIAN ETHICISTS WITHOUT BORDERS ON WHITE SUPREMACY AND RACISM

The following statement was written by over 250 concerned Christian ethicists and theologians, including several Daily Theology members.

For a full and updated list of signatories, please see click here.

A Statement from Christian Ethicists Without Borders on White Supremacy and Racism

August 14, 2017

As followers of Jesus Christ and as Christian ethicists representing a range of denominations and schools of thought, we stand in resolute agreement in firmly condemning racist, anti-Semitic, anti-Muslim, and neo-Nazi ideology as a sin against God that divides the human family created in God’s image.

In January of 2017, white nationalist groups emboldened by the 2016 election planned an armed march against the Jews of Whitefish, Montana. On August 11th and 12th, hundreds of armed neo-Nazis marched in Charlottesville, Virginia. As we mourn the deaths of 32-year old counter-protester Heather Heyer and state troopers H. Jay Cullen and Berke Bates from this most recent incident, we unequivocally denounce racist speech and actions against people of any race, religion, or national origin.

White supremacy and racism deny the dignity of each human being revealed through the Incarnation. The evil of white supremacy and racism must be brought face-to-face before the figure of Jesus Christ, who cannot be confined to any one culture or nationality. Through faith we proclaim that God the Creator is the origin of all human persons. In the words of Frederick Douglass, “Between the Christianity of this land and the Christianity of Christ, I recognize the widest possible difference.”

The greatest commandments, as Jesus taught and exemplified, are to love God and to love our neighbor as ourselves; and so as children of God, and sisters and brothers to all, we hold the following:

We reject racism and anti-Semitism, which are radical evils that Christianity must actively resist.

We reject the sinful white supremacy at the heart of the “Alt Right” movement as Christian heresy.

We reject the idolatrous notion of a national god. God cannot be reduced to “America’s god.”

We reject the “America First” doctrine, which is a pernicious and idolatrous error. It foolishly asks Americans to replace the worship of God with the worship of the nation, poisons both our religious traditions and virtuous American patriotism, and isolates this country from the community of nations. Such nationalism erodes our civic and religious life, and fuels xenophobic and racist attacks against immigrants and religious minorities, including our Jewish and Muslim neighbors.

We confess that all human beings possess God-given dignity and are members of one human family, regardless of race, ethnicity, religion, or country of origin.

We proclaim that the gospel of Jesus Christ has social and political implications. Those who claim salvation in Jesus Christ, therefore, must publicly name evil, actively resist it, and demonstrate a world of harmony and justice in the midst of racial, religious and indeed all forms of human diversity.

Therefore, we call upon leaders of every Christian denomination, especially pastors, to condemn white supremacy, white nationalism, and racism.

Contemplate and respect the image of God imprinted on each human being.

Work across religious traditions to reflect on the ways we have been complicit in upholding and benefiting from the sins of racism and white supremacy.

Pray for the strength and courage to stand emphatically against racism, white supremacy, and nationalism in all its forms.

Participate in acts of peaceful protest, including rallies, marches, and at times, even civil disobedience. Do not remain passive bystanders in the face of the heresies of racism, white supremacy, and white nationalism.

Engage in political action to oppose structural racism.

We will bring the best of our traditions to an ecclesial and societal examination of conscience where rhetoric and acts of hatred against particular groups can be publicly named as grave sins and injustices.

Finally, as ethicists, we commit—through our teaching, writing, and service—to the ongoing, hard work of building bridges and restoring wholeness where racist and xenophobic ideologies have brought brokenness and pain.

(If you are a Christian ethicist or teach Christian ethics and wish to add your name, please email Tobias Winright at [email protected] or Matthew Tapie at [email protected] or Anna Floerke Scheid at [email protected] or MT Dávila at [email protected] with your name, highest degree, title, and institution. Institutions are named for identification purposes only and this does not necessarily represent their support of this statement, although we hope they do, too.)

For a full updated list of signatories, please click here:

Signed (as of 8/15/17 at 9:PM),

MT Dávila, Ph.D., Associate Professor of Christian Ethics, Andover Newton Theological School

Anna Floerke Scheid, Ph.D., Associate Professor of Theology, Duquesne University

Matthew A. Tapie, Ph.D., Assistant Professor of Theology, Director, Center for Catholic-Jewish Studies, Saint Leo University

Tobias Winright, Ph.D., Mäder Endowed Associate Professor of Health Care Ethics and Associate Professor of Theological Ethics, Saint Louis University

Kevin Glauber Ahern, Ph.D., Assistant Professor of Religious Studies and Director of Peace Studies, Manhattan College

Ilsup Ahn, Ph.D., Professor of Philosophy, North Park University

Andy Alexis-Baker, Ph.D., Lecturer in Theology, Arrupe College of Loyola University Chicago

Mark J. Allman, Ph.D., Professor of Religious and Theological Studies, Merrimack College

Barbara Hilkert Andolsen, Ph.D., Professor of Christian Ethics, Fordham University

Matthew Ashley, Ph.D., Associate Professor of Systematic Theology, University of Notre Dame

Christina A. Astorga, Ph.D., Professor of Theology and Department Chair, University of Portland

Lauren Murphy Baker, MA, Ph.D. Candidate and Teaching Assistant, Alber Gnaegi Center for Healthcare Ethics, St. Louis University

James P. Bailey, Ph.D., Associate Professor of Theology, Duquesne University

Justin Barringer, Ph.D. Student in Religious Ethics, Southern Methodist University

Jana Marguerite Bennett, Ph.D., Associate Professor of Theological Ethics, University of Dayton

Gerald Beyer, Ph.D, Associate Professor, Department of Theology and Religious Studies, Villanova University

Sr. Mary Kate Birge, SSJ, PhD, Fr. Forker Chair of Catholic Social Teaching, Mount St. Mary’s University

Jeffrey Bishop, M.D., Ph.D., Tenet Endowed Chair of Health Care Ethics and Professor of Philosophy, Saint Louis University

Nathaniel Blanton Hibner, , MTS, Ph.D., Candidate, St. Louis University

Kent Blevins, Ph.D. Professor of Religion, Gardner-Webb University

Elizabeth Block, Ph.D., Assistant Professor of Christian Ethics, Saint Louis University

Elizabeth M. Bounds, Ph.D., Associate Professor of Christian Ethics, Candler School of Theology and Graduate Division of Religion

Luke Bretherton, Ph.D., Professor of Theological Ethics & Senior Fellow, Kenan Institute for Ethics, Duke University

James T. Bretzke SJ, Professor of Moral Theology, Boston College School of Theology & Ministry

Mikael Broadway, Ph.D., Associate Professor of Theology and Ethics, Shaw University Divinity School

Shaun C. Brown, Ph.D. Candidate in Theological Studies, Wycliffe College, University of Toronto

Sarah Morice Brubaker, Ph.D., Assistant Professor of Theology, Phillips Theological Seminary

Scott Bullard, Ph.D., Senior Vice-President and Associate Professor of Religious Studies, Judson College

Bradley B. Burroughs, Ph.D., Fully Affiliated Faculty in Ethics and Theology, United Theological Seminary

Stina Busman Jost, Ph.D., Associate Professor of Theology and Ethics, Bethel University

Ken Butigan, Ph.D., Senior Lecturer – Peace, Justice, and Conflict Studies; Affiliate Faculty – Catholic Studies, DePaul University

Jonathan Cahill, Ph.D. Candidate – Theological Ethics, Boston College

Lisa Sowle Cahill, Ph.D., Monan Professor of Theology, Boston College

Charles Camosy, Ph.D., Associate Professor of Theological and Social Ethics, Fordham University

Lee Camp, Ph.D, Professor of Theology and Ethic, Lipscomb University

Victor Carmona, Ph.D., Assistant Professor of Theology and Religious Studies, University of San Diego

Kevin Carnahan, Ph.D., Associate Professor of Philosophy and Religion, Central Methodist University

Colleen Mary Carpenter, Ph.D., Associate Professor and Chair, Department of Theology; Carondelet Scholar, Saint Catherine University

Rev. Dr. Christopher Carter, Assistant Professor of Theology and Religious Studies at the University of San Diego, Commissioned Elder of the United Methodist Church

Shaun Casey, Th.D., Professor of the Practice of Religion, Peace, and World Affairs, Walsh School of Foreign Service, Georgetown University; Director – Berkley Center for Religion, Peace, and World Affairs, Georgetown University; former Special Representative for Religion and Global Affairs, U.S. Department of State

Hoon Choi, Ph.D., Assistant Professor, Bellarmine University

Ki Joo (KC) Choi, Ph.D., Associate Professor, Seton Hall University

Drew Christiansen, S. J., Ph.D., Distinguished Professor of Ethics and Global Human Development, Georgetown University, and Senior Research Fellow, the Berkley Center for Religion, Peace and World Affairs

Dolores Christie, Ph.D., Catholic Theological Society of America – Executive Director (Retired)

David Clairmont, Ph.D., Associate Professor of Comparative Religious Ethics, University of Notre Dame

Meghan Clark, Ph.D., Associate Professor of Moral Theology, St. John’s University

Forest Clingerman, Ph.D., Associate Professor of Religion and Philosophy, Ohio Northern University

David Cloutier, Ph.D., Associate Professor of Theology, The Catholic University of America

Elizabeth Agnew Cochran, Ph.D., Associate Professor of Theology, Duquesne University

Dan Cosacchi, Ph.D, Canisius Fellow and Lecturer of Religious Studies, Fairfield University

Richard D. Crane, Ph.D., Associate Professor of Theology, Messiah College

John Crowley-Buck, Ph.D., Adjunct Instructor; Loyola University Chicago

Paul G. Crowley, SJ, Jesuit Community Professor of Theology, Santa Clara University; Fellow – Markkula Center for Applied Ethics; Editor Theological Studies

Jeremy V. Cruz, Ph.D., Assistant Professor of Theological Ethics, St. John’s University

Lorraine V. Cuddeback, Ph.D., Postdoctoral Teacher Scholar, University of Notre Dame

Ryan P. Cumming, Ph.D., Senior Lecturer, Loyola University Chicago

Charles E. Curran, Ph.D., Elizabeth Scurlock University Chair of Human Values, Department of Religious Studies, Southern Methodist University

Shawnee M. Daniels-Sykes, Ph.D., Associate Professor of Theology and Ethics, Mount Mary University

Kery Day, Ph.D., Associate Professor of Constructive Theology and African American Religion, Princeton Theological Seminary

David DeCosse, Ph.D., Director of Campus Ethics Programs, Markkula Center for Applied Ethics, Santa Clara University

Rev Dr Miguel A De La Torre, Ph.D., Iliff School of Theology

Teresa Delgado, Ph.D., Director – Peace and Justice Studies, Associate Professor and Chair, Religious Studies Department, Iona College

Daniel DiLeo, Ph.D., Assistant Professor and Director – Justice and Peace Studies Program, Creighton University

Dana Dillon, Ph.D., Assistant Professor of Theology, Providence College

Christopher Dowdy, Ph.D., Chief of Staff, Paul Quinn College

Jason T. Eberl, Ph.D., Semler Endowed Chair for Medical Ethics and Professor of Philosophy, Marian University

John P. Edwards, Ph.D.; Director, Center for Pastoral Ministry Education and Adjunct Professor, Department of Theology and Religious Studies, Villanova University

Stephanie Edwards, Ph.D. Candidate, Boston College Department of Theology

Rick Elgendy, Ph.D., Assistant Professor of Christian Ethics and Public Theology, Wesley Theological Seminary

Joseph Fahey Ph.D., Catholic Scholars for Worker Justice

Margaret Farley, Ph.D., Gilbert L. Stark Emerita Professor of Christian Ethics, Yale University Divinity School

Daniel Finn, Ph.D., Professor of Theology, St. John’s University and the College of St. Benedict

John J. Fitzgerald, J.D., Ph.D., Assistant Professor, Department of Theology and Religious Studies, St. John’s University

Nichole Flores, Ph.D., Assistant Professor of Religious Studies, University of Virginia

Stacey Floyd-Thomas, Ph.D., Associate Professor of Ethics and Society, Vanderbilt University

Curtis W. Freeman, Ph.D., Research Professor of Theology and Director of the Baptist House of Studies, Duke University Divinity School

Jason Fout, Ph.D., Assistant Professor of Anglican Theology, Bexley Seabury Seminary Association

Lisa Fullam, Th.D., Associate Professor of Moral Theology, Jesuit School of Theology of Santa Clara University

Richard Gaillardetz, Ph.D., Joseph Professor of Catholic Systematic Theology, Boston College

Mark Gammon, Ph.D., Associate Dean and Matthew Simpson Professor of Religion, Simpson College

Peter Gathje, Ph.D., Vice-President for Academic Affairs/Dean and Professor of Christian Ethics, Memphis Theological Seminary

William George, Ph.D., Professor of Theology, Dominican University

Joseph K. Gordon, Ph.D., Assistant Professor of Theology, Johnson University

Michael Granzen, Ph.D., Affiliate Professor of Christian Ethics, New Brunswick Theological Seminary

Rev. Rachel E. Greene, M.Phil, D.Phil. Candidate and Supervisor, Cambridge University

Paul J. Greene, PhD, Assistant Professor of Theology, St. Catherine University, MN

Katie Grimes, Ph.D., Assistant Professor of Theological Ethics, Villanova University

Rev. Dr. David P. Gushee, Distinguished University Professor of Christian Ethics, Mercer University, President, Society of Christian Ethics

Leo Guardado, Ph.D. Candidate, Theology and Peace Studies, University of Notre Dame

Karen V. Guth, Ph.D., Assistant Professor of Religious Studies, College of the Holy Cross

Hille Haker, Ph.D., Richard McCormick, S.J. Endowed Chair of Catholic Moral Theology, Loyola University Chicago

Lori Brandt Hale, Ph.D., Associate Professor of Religion, Ausburg University

Steven R. Harmon, Ph.D., Associate Professor of Historical Theology, Gardner-Webb University School of Divinity, Boiling Springs, North Carolina

Melanie Harris, Ph.D., Professor of Religion, Texas Christian University

Timothy Harvie, Ph.D., LicDD, Associate Professor in Philosophy and Ethics, St. Mary’s University

Barry Harvey, Ph.D., Professor of Theology, Baylor University

Jennifer Harvey, Ph.D., Professor of Religion, Drake University

Derek C. Hatch, Ph.D., Associate Professor of Christian Studies, Howard Payne University

Stanley Hauerwas, Ph.D., Stanley Hauerwas, Gilbert T. Rowe Emeritus, Duke University

Kristin Heyer, Ph.D., Professor of Theology, Boston College

John Mark Hicks, Professor of Theology, Lipscomb University.

Mary E. Hines, Ph.D., Professor of Theology, Emmanuel College

Mary Ann Hinsdale, Ph.D., Associate Professor of Theology, Boston College

Waymon R. Hinson, Ph.D., Psychologist/Marriage and Family Therapist; Former Faculty Abilene Christian University

Bradford Hinze, Ph.D., Professor of Theology, Fordham University

Christine Firer Hinze, Ph.D., Professor of Theological and Social Ethics, Fordham University

Ward Holder, Ph.D.. Professor of Theology, St. Anselm College

Fr. David Hollenbach, SJ, Ph.D., Pedro Arrupe Distinguished Professor, Walsh School of Foreign Service and Senior Fellow, Berkley Center for Religion, Peace, and World Affairs, Georgetown University

Kendra G. Hotz, Ph.D., Robert R. Waller Chair of Population Health And Associate Professor of Religious Studies, Rhodes College

Fr. James E. Hug, SJ, Adrian Dominican Sisters

Michael J. Iafrate, Ph.D. (Cand.), University of St. Michael’s College; Co-Coordinator, Catholic Committee of Appalachia

Mary Jo Iozzio, Ph.D., Professor of Theology, School of Theology and Ministry, Boston College

Marinus Chijioke Iwuchukwu, Ph.D., Associate Professor and Chair, Department of Theology, Duquesne University

Kate Jackson-Meyer, Ph.D. Candidate, Theological Ethics, Boston College

Michael Jaycox, Ph.D., Assistant Professor of Christian Ethics, Seattle University

Kelly Johnson, Ph.D., Associate Professor of Religious Studies, University of Dayton

Laurie Johnston, Ph.D., Associate Professor, Emmanuel College

Christopher D. Jones, Ph.D., Assistant Professor of Theological Ethics, Barry University

Peter L. Jones, Ph.D., Assistant Professor, Institute for Pastoral Studies, Loyola University Chicago

Cameron Jorgenson, Ph.D., Associate Professor of Christian Theology and Ethics, Campbell University Divinity School

Grace Yia-Hei Kao, Ph.D., Associate Professor of Ethics, Claremont School of Theology

James Keenan, SJ, Canisius Professor, Director of The Jesuit Institute, Boston College

Conor M. Kelly, Ph.D., Assistant Professor of Theological Ethics, Marquette University

Thomas M. Kelly, Ph.D., Director, Academic Service-Learning, Professor of Theology, Creighton University

Michael Kessler, J.D.,Ph.D., Associate Professor of the Practice, Moral and Political Theory, Department of Government, Georgetown University; Managing Director – Berkley Center for Religion, Peace and World Affairs; Adjunct Professor of Law, Georgetown University Law Center

John Kiess, Ph.D., Associate Professor of Theology, Loyola University Maryland

Jason King, Ph.D., Professor of Theology, Saint Vincent College

Jaime Konerman-Sease, BA, Ph.D. Student in Theology and Ethics, Saint Louis University

Benjamin LaBadie, Ph.D. student – Theological Ethics, Boston College

Jennifer Lamson-Scribner, MA, Ph.D. Candidate and Teaching Fellow, Boston College

Sean Larsen, Ph.D., Managing Editor – Syndicate; Adjunct Professor of Religion, Carroll University

Nathaniel Jung-Chul Lee, Ph.D. Candidate, Baylor University; Adjunct Professor, Loyola University Maryland; Associate Rector, All Saints Chevy Chase Maryland

Paul Lewis, Ph.D., Professor of Religion, Mercer University

Stephen Long, Ph.D., Maguire University Professor of Christian Ethics, Southern Methodist University

Rev. Julie A. Mavity Maddalena, Ph.D. Candidate, Christian Ethics, Southern Methodist University; Director of Spiritual Life and Faculty, Brooks School

Mindy Makant, Th.D, Assistant Professor, College of Theology, Lenoir-Rhyne University

Lois Malcolm, Ph.D., Professor of Systematic Theology, Luther Seminary

Daniel Malotky, Ph.D., Dean of the School of Humanities, Lucy H. Robertson Professor of Religion and Philosophy, Greensboro College

Ellen Ott Marshall, Ph.D., Associate Professor, Christian Ethics and Conflict Transformation, Candler School of Theology, Emory University

Paul Martens, Ph.D., Associate Professor of Religion, Baylor University

Fr. Bryan Massingale, S.T.D., Professor of Theological and Social Ethics, Fordham University

Charles Mathewes, Ph.D., Carolyn M. Barbour Professor of Religious Studies, University of Virginia

Jillian Maxey, Ph.D. Candidate in Comparative Theology and Jewish-Christian Relations, Boston College; Religious Studies Instructor, Boston College High School

Megan McCabe, Ph.D. Candidate, Boston College; Instructor, Gonzaga University

Jennifer M. McBride, Ph.D., Associate Dean of Doctor of Ministry Programs and Assistant Professor of Theology and Ethics, McCormick Theological Seminary

Christine E. McCarthy, MPhil, Ph.D. Candidate, Teaching Associate Department of Theology, Fordham University

Eli S. McCarthy, Ph.D., Director of Justice and Peace, Conference of Major Superiors of Men; Professor – Justice and Peace Studies, Georgetown University

Brett McCarty, Th. D. Candidate – Theological Ethics, Duke Divinity School

Jimmy McCarty, Ph.D., Director, Office of Multicultural Affairs and Adjunct Professor, Seattle University

Rev. Dr. Daniel Wade McClain, Ph.D., Director of Program Operations and Visiting Assistant Professor., Loyola University Maryland; Associate Rector, St. David’s Episcopal Church, Baltimore

Vic McCraken, Ph.D., Associate Professor of Ethics and Theology, Abilene Christian University

Leonard C. McKinnis, Ph.D., Assistant Professor of Constructive Theology and African American Religions, Saint Louis University

Jermaine McDonald, Ph.D. Assistant Professor of Ethics, Kennesaw State University

Michael McNulty, SJ, Ph.D., Scholar in Residence, Marquette University Center for Peacemaking

Kathleen McNutt, Ph.D. student, Instructor of Record, Loyola University Chicago

Christina McRorie, Ph.D., Assistant Professor of Theological Ethics, Creighton University

Mark S. Medley, Ph.D., Associate Professor of Theology, Baptist Seminary of Kentucky, Georgetown, Kentucky

Marcus Mescher, Ph.D., Assistant Professor of Christian Ethics, Xavier University, Ohio

Alex Mikulich, Ph.D., Catholic social ethicists, New Orleans, LA

Stephen D. Miles, Ph.D., Associate Professor of Theology, Immaculata University

Richard W. Miller, Ph.D., Associate Professor of Theology, Creighton University

AnneMarie Mingo, Ph.D., Assistant Professor of African American Studies and Women’s, Gender, and Sexuality Studies, Affiliate Faculty in The Rock Ethics Institute, Pennsylvania State University

Cynthia Moe-Lobeda, Ph.D., Professor of Theological and Social Ethics, Pacific Lutheran Theological Seminary, Church Divinity School of the Pacific, and Graduate Theological Union

Brandon Morgan, Ph.D. candidate, Baylor University

Daniel A. Morris, Ph.D., Independent Scholar, Northfield, VT

Debra Dean Murphy, Ph.D., Associate Professor of Religious Studies, West Virginia Wesleyan College

Ryan Andrew Newson, Ph.D. Visiting Assistant Professor of Christian Studies, Campbell University

Kristopher Norris, Ph.D., University of Virginia; Visiting Distinguished Professor of Public Theology, Wesley Theological Seminary

Dawn M. Nothwehr, OSF, Ph.D., The Erica and Harry John Family Endowed Chair in Catholic Ethics, Catholic Theological Union

Kevin J. O’Brien, Ph.D., Associate Professor of Religion, Pacific Lutheran University

John J. O’Keef, Ph.D., Professor of Theology, Creighton University

Stephen Okey, Ph.D., Assistant Professor of Theology, Saint Leo University

Martin J. O’Malley, Ph.D., Research Scholar at Jena Center for Reconciliation Studies at the Friedrich Schiller University, Jena, Germany

William O’Neill, S.J., Ph.D., Jesuit School of Theology of Santa Clara University

Katherine Ott, Ph.D., Associate Professor of Christian Social Ethics, Drew University Theological School

Erik Owens, Ph.D., Associate Director, Boise Center for Religion and American Public Life; Associate Professor of the Practice of Theology, Boston College

Scott R. Paeth, Ph.D., Professor of Religious Studies, DePaul University

Melissa Pagán, Ph.D., Assistant Professor and Director of Graduate Religious Studies, Mount St. Mary’s University

Andrew S. Park, Ph.D., Professor of Theology and Ethics, United Theological Seminary

John T. Pawlikowski, OSM, Ph.D, Emeritus Professor of Social Ethics, Catholic Theological Union

Karen Peterson-Iyer, Ph.D., Lecturer, Department of Religious Studies, Santa Clara University

Joe Pettit, Ph.D., Associate Professor, Morgan State University.

Stephen J. Pope, Ph.D., Professor of Theological Ethics, Boston College

Mark Potter, Ph.D., Chair of Religious Studies, Newton Country Day School of the Sacred Heart of Jesus, Newton, MA

Scott Prather, Ph.D., Director, The Center for Organizing Theology, Memphis, TN

Matthew Puffer, Ph.D., Assistant Professor of Humanities and Ethics, Valparaiso University

Tisha Rajendra, Ph.D., Associate Professor, Loyola University Chicago

Dan Christy Randazzo, Ph.D, Chester Reagan Chair of Quaker and Religious Studies, Moorestown Friends School, Moorestown, NJ

Emily Reimer-Barry, Ph.D., Associate Professor and Chair, Department of Theology and Religious Studies, University of San Diego

Autumn Alcott Ridenour, Ph.D., Assistant Professor of Religious and Theological Studies, Merrimack College

Rev. Raymond R. Roberts, Ph.D., Pastor, River Road Presbyterian Church, Richmond, VA

Brooks Robinson, M.Div., M.T.S. Candidate, Garrett-Evangelical Theological Seminary, Pastoral Associate at St. Alphonsus Church

Gerardo Rodríguez-Galarza, Ph.D., Assistant Professor of Theology and Religious Studies, St. Norbert College

Ruben Rosario-Rodriguez, Ph.D., Associate Professor of Theological Studies, Saint Louis University

Karen Ross, Ph.D. Candidate, Instructor, Loyola University Chicago

Susan A. Ross, Ph.D., Professor, Loyola University Chicago

Matthew A. Rothaus Moser, Ph.D., Visiting Assistant Professor of Theology, Loyola University Maryland

Nancy Rourke, Ph.D., Associate Professor of Religious Studies and Theology, Canisius College

Heather Miller Rubens, Ph.D., Executive Director and Roman Catholic Scholar, Institute for Islamic, Christian, and Jewish Studies

Julie Hanlon Rubio, Ph.D., Professor of Christian Ethics, Saint Louis University

Jeremy Sabella, Ph.D., Visiting Assistant Professor, Kalamazoo College

Todd Salzman, Ph.D., Amelia and Emil Graff Professor of Catholic Theology, Creighton University

Jame Schaefer, Ph.D., Associate Professor of Systematic Theology and Ethics, Marquette University

Jocelyn A. Sideco, Master of Theological Studies, Jesuit School of Theology of Santa Clara University, minister, educator, retreat director, blogger

Daniel P. Scheid, Ph.D., Associate Professor of Theology, Duquesne University

Gerald W. Schlabach, Ph.D., Professor of Theology, University of St. Thomas

Francis Schüssler Fiorenza, Ph.D., Stillman Professor of Roman Catholic Theological Studies, Harvard Divinity School, Harvard University

John Senior, Ph.D., Director of the Art of Ministry Program and Associate Teaching Professor of Ethics and Society, Wake Forest University School of Divinity

Matthew Shadle, Ph.D. Associate Professor of Theology and Religious Studies, Marymount University

Angela D. Sims, Ph.D., Vice President of Institutional Advancement, Associate Professor of Ethics and Black Church Studies, St. Paul School of Theology

Kara Slade, Ph.D. Candidate, Theological Ethics, Duke University

Fr. Allyne Lev Smith, Th.D., St. John the Wonderworker Orthodox Church

Rev. Chad Smith, M.Div., CEO of HumanWealth Partners, Massachusetts Council of Churches Advisory Board

Melissa Snarr, Ph.D., Associate Professor of Ethics and Society, Vanderbilt University Divinity School

John Sniegocki, Ph.D., Associate Professor of Christian Ethics, Xavier University Cincinnati, OH

Kathryn Getek Soltis, Ph.D., Assistant Professor of Christian Ethics, Director, Center for Peace and Justice Education, Villanova University

Aaron Stalnaker, Ph.D., Associate Professor, Indiana University

Andrew Staron, Ph.D., Assistant Professor of Theology, Wheeling Jesuit University

Fr. Christopher Steck, S.J., Ph.D., Associate Professor, Georgetown University

Michael F. Steltenkamp, S.J., Ph.D., Professor of Religious Studies, Wheeling Jesuit University

Darryl W. Stephens, Ph.D., Director of United Methodist Studies, Lancaster Theological Seminary

Laura Stivers, Ph.D., Dean, School of Liberal Arts and Education, Professor of Ethics, Dominican University of California, San Rafael, CA

Stephen M. Stookey, Ph.D., Professor of Religion, Director of Online Religion Programs, Wayland Baptist University

Charles T. Strauss, Ph.D., Assistant Professor of History, Mount St. Mary University

Sandra Sullivan-Dunbar, Ph.D., Associate Professor of Christian Ethics, Loyola University Chicago

Rev. Carlos Summers, M.Div., Evangelical Lutheran Church in America (Retired)

Henry T.C. Sun, Ph.D., Pastor, Fairfield (CA) Presbyterian Church

Philip E. Thompson , Ph.D., Professor of Systematic Theology and Christian Heritage, Sioux Falls Seminary

Dr. J. Jeanine Thweatt, Visiting Lecturer, Flagler College, St. Augustine, FL

Terrence Tilley, Ph.D., Emeritus Professor of Theology, Fordham University

Jacob W. Torbeck, Teacher of Record, Loyola University Chicago

Emilie Townes, Ph.D., E. Rhodes and Leona B. Carpenter Professor of Womanist Ethics and Society, Vanderbilt University Divinity School

David True, Ph.D., Associate Professor of Religion, Wilson College

Elisabeth T. Vasko, Ph.D., Associate Professor of Theology, Duquesne University

Andrea Vicini, SJ, Ph.D., Associate Professor of Moral Theology, Boston College School of Theology and Ministry

Aana Marie Vigen, Ph.D., Associate Professor of Christian Social Ethics, Loyola University Chicago

Gerald S. Vigna, Ph.D., Associate Professor, Theology, Alvernia University

Gregory Dean Voiles, Ph.D., Adjunct Instructor of Theology and Ministry, Trevecca Nazarene University

Gregory D. Walgenbach, Ph.D. Institute for Pastoral Ministry Instructor, and Director of Life, Justice, and Peace, Diocese of Orange

Andrew Walsh, Ph.D., Professor of Religion and Theology, Culver-Stockton College

Kate Ward, Ph.D., Assistant Professor of Theological Ethics, Marquette University

Darlene Fozard Weaver, Ph.D., Professor of Theology, Director, Center for Catholic Faith and Culture, Director, University Core Curriculum, Duquesne University

Melanie Webb, Ph.D., Visiting Assistant Professor, Augustine and Culture Seminar Program, Villanova University

Myles Werntz, Ph.D., Assistant Professor of Christian Ethics and Practical Theology, Hardin-Simmons University

William Werpehowski, Ph.D., McDevitt Professor of Catholic Theology, Georgetown University

Melanie Webb, Ph.D., Visiting Assistant Professor, Augustine and Culture Seminar Program, Villanova University

Traci West, Ph.D., Professor of Christian Ethics and African American Studies, Drew University Theological School

Todd Whitmore, Ph.D., Associate Professor, University of Notre Dame

Joe Wiinikka-Lydon, Ph.D., Assistant Professor of Religion, Birmingham Southern College

Sara Wilhelm Garbers, Ph.D. Candidate, Loyola University; Instructor and Director of Formation and Contextual Education, United Theological Seminary of the Twin Cities

Reggie Williams, Ph.D., Associate Professor of Christian Ethics, McCormick Theological Seminary

Rick Wilson, Ph.D., Theology, Southern Baptist Theological Seminary, Chair and Professor of Christianity, Columbus Roberts Department of Religion, Mercer University, Macon GA

Rachel Hart Winter, Ph.D., Director – St. Catherine of Siena Center, Dominican University

Michelle Wolff, Ph.D., Instructor, Duke Divinity School

Katie Wrisley Shelby, Ph.D. Candidate – Historical Theology, Boston College

Jessica Wrobleski, Ph.D., Associate Professor of Theology, Wheeling Jesuit University

Nathaniel Van Yperen, Ph.D., Visiting Assistant Professor of Religion, Gustavus Adolphus College

Sameer Yadav, Ph.D., Assistant Professor of Religious Studies, Westmont College

Sandra Yocum, Ph.D., University Professor of Faith and Culture, University of Dayton

Ivonne C. Zimmerman, Ph.D., Associate Professor of Christian Ethics, Methodist Theological School

Sr. Angela Zukowski, MSHS, D.Min., Professor, Director of Institute for Pastoral Initiatives, University of Dayton

#white supremacy #racism #christian ethics

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gotravelbroad · 5 years

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CAN THE WHOLE BE GREATER THAN THE SUM OF THE PARTS? #whoisyourson #IAsk #everythingbuttheburden #SAAM -----"Rape culture, as it stands today, is just another arm of this [white supremacy] oppressive monster. The benefactors of white supremacy and rape culture are of the same bloodline, and the narratives they create are similarly destructive. Rape culture posits that men (especially white men) have the right to anyone’s body. And often, that body, that person, is left feeling their voice has no weight. Rape culture is a collection of ideologies and circumstances that lead to the revictimization of women, and an almost acrobatic bending of truth to justify the actions of [white] rapists."-Dani Janae ------"As commonplace as it has recently become to see black men on television and at the heart of films, and as normal as it’s becoming to see male nudity in general, it has been a lot more difficult to see those two changes expressed in the same body. A black penis, even the idea of one, is still too disturbingly bound up in how America sees — or refuses to see — itself..."-The Muse ------For many Americans, sexual violence and assault most commonly vacillate around the [white] female body as victim to male aggression. But what resonance does this have in a world where young Black boys have been criminalized and killed by nothing more than the words of white women?- S. Patton --------The more a [white] person knows of himself, the more he will hesitate to define his nature and to assert what he must necessarily feel, and the more he will be astounded at his capacity to feel in unsuspected and unpredictable ways-Alan Wilson Watts -----"Hello lola, im so happy you could accept my invitation. I welcome you under my real name Larry Stern. Does that surprise you Ms. Lola, its true in Santa Ana im well know as El Diablo, but just look at me, do i look to you like the devil? -You know the devil appears in a different form to all of us."- Lola FalanaI ----------------"In the porn business, working with black male actors is often viewed as the final, most extreme frontier in a white starlet's career."-Business Insider -----White boys are so lovely - Nell Carter http://bit.ly/2L3ztTh

#IFTTT #Instagram

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wp-yahoo-style-1042-yahoopa-blog · 5 years

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University of Alabama students are protesting a classmate's reported ties to white nationalism

Downtown Birmingham at dusk from Vulcan Park. The red brick building in the foreground is a building on the University of Alabama campus. (John Coletti/ Getty Images)

Students at the University of Alabama-Birmingham marched on Wednesday, protesting suspected white nationalists on campus.

Michael B. Williams, a microbiology TA at UAB, has posted comments online which “strongly suggest” he’s connected to the white nationalist group Identity Evropa, The Chronicle of Higher Education reported.

After those posts, along with Williams’ curriculum vitae, which highlighted his status as a “native born citizen of the United States,” were leaked, students on campus took action. The controversy resulted in Wednesday’s march, led by students dissatisfied with the university’s response to the situation.

According to the Southern Poverty Law Center, Identity Evropa, which was founded in 2016, works to recruit white men on college campuses to be a part of the white nationalist movement. The SPLC notes that the group’s slogans include “Keep Your Diversity We Want Identity.” And Identity Evropa founder Nathan Damigo has cited David Duke’s My Awakening as one of his influences.

As for Williams’ involvement, AL.com reports that the graduate student posted in an online chat forum connected to Identity Evropa. AL.com reports that in one leaked chat log, Williams wrote, “The immigration policy can narrow the type of person allowed in, but their offspring is very unpredictable.”

This rally is in response to the continued employment of teaching assistant and active Identity Evropa member Michael Williams and UAB's continued refusal to address the issue.

— Birmingham DSA🌹 (@BhamDSA) April 15, 2019

Arianna Villanueva, who organized Wednesday’s rally with her classmate Hanh Huynh, told AL.com that Identity Evropa is recruiting on UAB’s campus and is “a threat” to the university. The outlet reports that the university sent an email to students “condemning hate,” but many don’t feel the school is doing enough to stop the group.

“There’s just not this student,” Huynh told the school’s radio channel WBHM. “There’s more here and they’re actively recruiting members. This movement is about white supremacy in general.”

Part of the march happening at the UAB student rally against white nationalism. pic.twitter.com/kZzIiKy6pT

— Ivana Hrynkiw Shatara (@IvanaSuzette) April 17, 2019

UAB students are gathered outside of the Hill Student Center for a peaceful protest. pic.twitter.com/Hh6mHXj8gj

— Janae Pierre (@missjanaepierre) April 17, 2019

Dr. Paulette Dilworth, the school’s Vice President for Diversity, Equity, and Inclusion, told AL.com, “UAB is a richly diverse and inclusive campus that is committed to protecting free speech while maintaining a culture of respect and civility that is aligned with our vision, mission, and values.” She also said in the statement that the university’s, “goal as an institution is to protect the safety of the members of the UAB community, while also allowing people to exercise their constitutional rights.”

Williams told The Chronicle of Higher Education that he was once a member of Identity Evropa but is no longer involved with the group. He also “reiterated that he is not a white supremacist,” the outlet reported.

“I love the students that I teach,” Williams said to the Chronicle. “And I don’t blame any of them for issues that we have as a cultural clash between our groups. I don’t fear or hate anyone.”

The graduate student also told the Chronicle that he’d copied the CV template from a Pakistani student. “I never meant it to come off as ‘Hey, I’m a white boy,'” he told the outlet.

Identity Evropa’s attempts to recruit students have been spotted at other universities, too. In November, Identity Evropa stickers were found around Duke University’s campus. And in March, one Twitter user reported seeing an Identity Evropa poster at Berkeley.

Read more from Yahoo! Lifestyle:

Woman squares off with couple wearing Nazi regalia at Holocaust memorial

Mayor calls for firing of police officer involved in ‘outrageous’ arrest of Florida teen

BBQ business selling pro-LGBTQ shirts (standing for Liberty, Guns, Bible, Trump, and BBQ) sell out despite backlash

yahoo

#news #_revsp:wp.yahoo.style.us #college campus #alabama #_author:Meghan DeMaria #_uuid:7a71fec2-3125-3cdb-94f7-ca7f5c0bc9f1 #students #protest #_lmsid:a0Vd000000AE7lXEAT #white nationalism

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sapphicneverafter · 3 years

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wtFOCK season 1, episodes 7-9

• i just think that yasmina

• i really hate jens, like they made him so unlikeable compared to other jonas’s

• the scene of jana apologizing to britt had some of the best acting from jana’s actress so far

• yasmina, zoë, and luca supremacy

#skam rekames #skam #skam verse #skam universe #wtfock season 1 #wtfock #jana ackermans #zoë loockx #yasmina ait omar

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sirenmouths · 7 years

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writing roundup

Poetry:

there is no separate survival by Shabnam Piryaei

Cutting by Brionne Janae

And What Good Will Your Vanity Be When the Rapture Comes by Hanif Willis-Abdurraqib

On PrEP or on Prayer by sam sax

Apology; Sweet Talk by Derrick Austin

No is a Complete Sentence; Portrait of the Alcoholic Three Weeks Sober; the Straw is Too Long, the Axe is Too Dull by Kaveh Akbar

Without Conferring, We Both Ask For a Smoke & Dagger by Emily O’Neill

When Lucille Bogan Sings “Shave ‘Em Dry” by Aimee Nezhukumatathil

Where the Fired Body is Porous by Tiana Clark

Catalog of Unabashed Gratitude by Ross Gay

Social Death, An Address by Xandria Phillips

A Bell Still Unrung by Safiya Sinclair

Recurring Dream Wherein I’m Watching an Episode of Star Trek by Colette Arrand

Manhattan is a Lenape Word by Natalie Diaz

This City by Eugenia Leigh

Barbershop by Phillip B. Williams

Poet’s Sampler: b: william bearhart

American Sonnet for Wanda C. by Terrance Hayes

When the Therapist Asks You to Recount, You Have to Say It by Aricka Foreman

Apologies from a Muslim Orphan by Tarfia Faizullah

Fiction:

The Enchantment by Emily B. Cataneo

When an Artist and a Novelist Let Their Creative Powers Loose on a Fabulous Apartment Filled With Art by Hanya Yanagihara

The Mark of Cain by Roxane Gay

Carry Me Home, Sisters of St. Joseph by Marie-Helene Bertino

No Type of Good by Gabrielle Rucker

Churches We’ve Broken Into by Julia Evans

Essays:

When It Is Not Our World Anymore What Will We Hear: On Empathy by Rosebud Ben-Oni

The Effects of White Supremacy are Non-Transferable by Maurice Carlos Ruffin

The Aqiqah by Kima Jones

A Chorus of Hands by Mahogany Browne

Women in the Fracklands: On Water, Land, Bodies, and Standing Rock by Toni Jensen

What If: On Black Lives and Mental Health by Jodi Savage

A Map of Lost Things: On Family, Grief, and the Meaning of Home by Jamila Osman

Criticism/Interviews/Hybrid:

Hayao Miyazaki and the Art of Being a Woman by Gabrielle Bellot

Fine Dining by Maurice Carlos Ruffin

Frank Ocean is Finally Free, Mystery Intact by Jon Caramanica

What Makes a Celebrity Take Off His Shirt by Anne Helen Peterson

I Hated Britney Spears Until I Saw Myself in Her by B. Pietras

Robin Coste Lewis: Black Joy is My Primary Aesthetic

Divedapper: Conversation with Jericho Brown by Kaveh Akbar

VIDA’s Report from the Field: Getting Along Shouldn’t Be An Ambition by Jean Ho

A Story about Discovery by Rachel Monroe (about detransitioning)

Disability and Poetry: An Exchange

He Lived by Syreeta McFadden (cw: lynching)

The Problem with “Pussy” by Josephine Livingstone

This Hair of Mine by Cynthia Harvey

#writing roundup #prose #poetry #criticism

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brajeshupadhyay · 4 years

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Telugu Dalit literature's evolution is a living movement for an egalitarian society, nurturing dignity in resistance

In this series, The Telugu Archive founder Sai Priya Kodidala traces Telugu socio-political history through literature and art. Read more from the series here.

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"జీవితం నాకు ఎన్నో పాఠాలు నేర్పింది. నా గురువులు ఇద్దరు- పేదరికం, కులమత భేదం. ఒకటి నాకు సహనాన్ని నేర్పితే, రెండవది నాలో ఎదిరించే శక్తిని పెంచిందే కాని బానిసగా మాత్రం మార్చలేదు. దారిద్య్రాన్ని, కులభేదాన్ని కూడా చీల్చి నేను మనిషిగా నిరూపించుకోదలచాను. వాటిపై కత్తి కట్టాను. అయితే నా కత్తి కవిత. నా కత్తికి సంఘంపై ద్వేషం లేదు. దాని విధానంపై ద్వేషం."

“Life has taught me many lessons. There were two gurus in my life: the first was poverty and the second was caste and religious discrimination. The former taught me patience in life. The latter only gave me the strength to resist but did not turn me into a slave. However, by facing both of them I tried to prove myself as a human being. I revolted with my dagger — my dagger is my poetry; it does not hate society but its social practices.”

— Gurram Jashuva in Na Katha (My Story)

Gurram Jashuva, the first modern Telugu Dalit poet, brought revolutionary changes in Telugu literature when he wrote about the oppression and discrimination faced by Dalits. His seminal work Gabbilam (The Bat) is one of the most powerful Dalit texts questioning the roots of systematic discrimination, and asserting on the Dalit conscience that black is beautiful.

In the movement for independence, untouchability and caste-based discrimination became core issues. However, the struggles of Dalits were predominantly documented by upper-castes, evoking sympathy for the cause. Whether it was ancient Shudra poets like Potluri Veerabhramam and Vemana, or other progressive writers in the pre-independence era, Dalits were written about, rather than given access to platforms where they could talk and write about their lived experiences.

So even as Jashuva became an established scholar in Telugu and Sanskrit, it was not without struggle, both within the literary sphere and in daily life. For instance, at a poetry concert in Kakinada, which witnessed the who’s who of Telugu literature on stage and in the audience, Jashuva felt humiliated by a fellow poet (Viswanatha Satyanarayana), who referred to his caste. He declared that ‘Ee jatiki ika buddhi radu ('This race will never learn')’ and walked away from the gathering.

పామునకుఁ బాలు చీమకుఁ బంచదార మేపు కొనుచున్న కర్మభూమిఁ జనించు ప్రాక్తనం బైన ధర్మదేవతకుఁ గూడ నులికిపడు జబ్బు గలదు వీఁడున్న చోట

Born in this land of Karma where snakes are offered milk and ants are fed sugar. Even the Goddess of Dharma will shiver at the presence of an untouchable.

— Gurram Jashuva in Gabbilam (The Bat)

Jashuva was highly influenced by the ongoing movements in India for freedom, social reformation, anti-colonial nationalism, and the struggles which came with World War II. He, however, strongly believed in Mahatma Gandhi’s fight to abolish untouchability. While Jashuva questioned the suppression of Dalits, his contemporary Kusuma Dharmanna, a staunch Ambedkarite and critic of Gandhi and Hinduism, gave a call for Dalit liberation. His poem ‘Maa koddi nalla doranam' ('We don’t want this Brown supremacy’) written in 1921 represents the two-fold freedom struggle led by the Dalits: one against British imperialism, and another against Brahminical hegemony. Around this time, the Dalit movement moved from being written about to being written by Dalits; from following the mainstream language, to being rooted in the language spoken by them.

Gurram Jashuva. Facebook/sunil.pillelli

Post-Independence

The evolution of Dalit literature forced a shift in the entire Telugu literary world in order to embrace its realism articulating the voices of the people. Post-Independence, a new generation of Dalit poets, artists, and intellectuals dictated the terms of Telugu literature. They brought literary art into the public sphere, aiding the socio-political movements in the regions of Andhra and Telangana, which have just started to witness a rise in the new political class leaning increasingly towards leftist politics. It mobilised the masses into a class struggle against existing feudal structures and oppressive forces. The call for the revolution ‘land to the tiller or Dunnevaadide bhoomi’ reverberated across student unions and mobilised the youth. Two major peasant uprisings, The Telangana Armed Struggle (1940s) and the Srikakulam Peasant Struggle (1960s), drew their forces largely from the Dalits. During this time, the Communist Party’s Jana Natya Mandali played a significant role in taking its messages to the masses drawing from the tradition of oral storytelling and folk art among Dalits. Theatre forms such as Burrakatha, Yakshaganam, Oggukatha and other street plays became key instruments. This gave rise to activist-singers such as Gaddar, Masterji, Goreti Venkanna, Suddala Hanumanthu, Bandi Yadgiri and Guda Venkaiah. Their songs gave an uncompromising call for a revolution and over time have found themselves in mainstream Telugu industry.

బండెనుక బండి గట్టి పదహారు బండ్లు గట్టి ఏ బండ్లే బోతవ్ కొడుకో నైజాము సర్కరోడా నాజీల మించినవురో నైజాము సర్కరోడా పోలీసు మిల్ట్రీ రెండూ బలవంతులానుకొని నువ్వు పల్లెలు దోస్తివి కొడుకో మా పల్లెలు దోస్తివి కొడుకో నైజాము సర్కరోడా

Cart after cart, sixteen carts in a row Which cart will you ride (hiding), Nizam ruler You’ve exceeded the Nazis, Nizam ruler Both the police and military, leaning on the powerful You looted the villages, you looted our homes

— Bandi Yadagiri's lines used in Maa Bhoomi (1979)

Dalit Mahasabha

The turn of events in the last two decades of the 20th century shaped a major political shift with the consolidation of the Dalit movement that was lying dormant till then.

On 17 July 1985, the village of Karamchedu woke up to a shocking massacre, when an entire Madiga settlement was attacked by a mob of Kamma men (a land-owning community closely associated with the then ruling Telugu Desam Party). In broad daylight, Kamma men armed with axes and spears chased and brutally attacked the community, killing six men and three women. While the attack is a black day in the history of Andhra Pradesh, it was neither the first nor the last attack on Dalits and minorities. Even while the wounds were fresh, distinctly similar attacks took place in Chunduru, Neerukonda, Pippara, and Timmasamudram.

These incidents brought to the fore the collective conscience of the Dalits. It also brought together two Dalit intellectuals, Kathi Padma Rao and Bojja Tarakam, who led the Dalit Mahasabha in 1987.

The first Dalit Mahasabha took place in Hyderabad under the guidance of the Dr BR Ambedkar Memorial Trust, mobilising masses to fight against caste discrimination and atrocities on Dalits. Several student organisations, literary forums and volunteer forums were constituted across the state. The advent of education facilitated the growth of Dalits and led to the consequent assertion of their identity. The upper-caste Hindus, who found it impossible to stomach these developments, have periodically subjected Dalits to an unprecedented amount of humiliation and brutal violence. The proceedings which followed the incidents also helped the Dalit realise the casteist nature of the legal machinery and the state.

Thereafter, Karamchedu and 17 July became a political and cultural symbol of revolution, along with Ambedkar, Shambuka, Ekalavya and Buddha. This also became a source of inspiration for Telugu Dalit literature, which began to take its strongest form. The movement gave birth to a new generation of Dalit writers and poets whose ideas were rooted in fight for one's self-respect. Proudly adopting BR Ambedkar's principles as their foundation, they questioned the mainstream ideologies, Brahminical hegemony, and called out the hypocrisy of the communists. This gave birth to powerful Dalit poetry anthologies such as Padunekkina Pata and Chikkanaina Pata.

నేను ఎప్పుడు పుట్టానో తెలియదు గానీ వేల ఏళ్ల క్రితం ఈ గడ్డమీదనే చంపబడ్డాను -- ఒక పెనుమంటల పెనుగులాటనై మళ్లీ మళ్లీ ఈ దేశంలోనే ప్రభవిస్తాను

I don’t know when I was born But, for sure, I was killed On this very soil Thousands of years ago. -- Becoming the fury of wildfires I will take birth again and again In this country.

— 'For a Fistful of Self-respect' by Kalekuri Prasad

Dandora as part of the communist campaign in 1955. Via Google Arts and Culture.

Rise of the intersectional Dalit conscience

“Dandora is a movement for equal identity and social justice. It believed that rights of the weakest among weak, rights of every caste whether it is minor caste or major caste, have to be protected equally. Dandora demonstrated that monopoly is the foundation of inequality and emphasized that monopoly of any form, whether it is the monopoly of Brahmin’s or monopoly of Scheduled Castes, has to be broken for realisation of equal identity and equal justice. In a plural society every caste or group has to assert itself for protection of its identity and rights.”

— Excerpt from Dandora: The Triple Identity Movement by P Mutaiah

As modern Telugu literature has evolved, writers have used the medium to assert the nuances of intersectionality, and at times conflicting or overlapping identities, such as sub-caste, gender, religion and region. The Dandora Movement launched in the 1990s by Madigas protested against unequal treatment by Malas. Similar sentiments were also raised by other sub-caste communities such as Dakkali, Relli, Jambavas, among others. Women writers such as Gogu Shyamala, Joopaka Subhadra, Jajula Gowri, and Challapalli Swaroopa Rani ensured that the voice of the Dalit woman is heard. Their work is far more distinct than that of both upper-caste women and Dalit men. As Challapalli Swaroopa Rani notes: "She (a Dalit woman) is a Dalit among Dalits", oppressed by both patriarchy and the caste system. These concerns also gave rise to nuances within the feminist movement, which was largely being led from a Savarna perspective till then.

'ఇంట్లో పురుషహంకారం చెంప ఛెళ్లుమనిపిస్తే వీధిలో కులాధిపత్యం రెండో చెంప పగలగొడుతుంది

In the home male arrogance Sets my cheek stinging While in the street caste arrogance Splits the other cheek open

— Excerpt from 'Mankena Puvvu' by Challapalli Swaroopa Rani

Even though Dalits converted to Christianity, Islam and Buddhism over generations, caste-based discrimination against them prevails. For instance, Dudekula Muslims who converted to Islam many generations ago still face caste discrimination, derived from Hinduism. Their struggles and experiences are ignored in comparison to their upper-class/caste counterparts. In a powerful poem titled 'Avval Kalma', Telugu poet Yakoob questions hierarchy and caste discrimination among Muslims, and simultaneously asserts their identity and linguistic uniqueness.

నిజానికి నవాబు, ముస్లీము, సాయిబు, తురక- ఎవరెవరు ఏ పేర్లతో పిలవబడుతున్నారో అదే వాళ్ల వర్గం - చేజారిన రాజరికం, జాగీరు, నవాబీ, పటేల్ దర్పాల్లో బతికిన వాళ్లకు కోల్పోయిన సుఖాల ఆనవాళ్లయినా మిగిలాయి రెక్కకూ డొక్కకూ బతుకు బంధిఖానా అయినవాళ్లం. ఎప్పుడూ మిగుల్చుకోవడానికి ఏమీ లేనివాళ్లం. చెప్పుకోవడానికి మాకేం మిగుల్తుంది

Infact- Nizam, Nawab, Muslim, Turaka The terms they are referred with, is their caste/ class. Among those who lost their pride of having once been rulers, jagirdars, nawabs, and patels Retained traces of those lost luxuries. We, with our existence caught between the hand and mouth, never had anything to save. What’s left for us to talk about?

— Excerpt from 'Avval Kalma' by Kavi Yakoob

The evolution of Telugu Dalit literature, along with the Dalit movement, led an ideological narrative against caste discrimination and for an egalitarian social order with focus on self-respect and dignity. As old as the spoken word, it is rich in heritage and has remained accessible to the masses. A living and breathing movement, it continues to shape itself and the larger movement at every step, creating a vibrant culture of resistance and debate.

References:

Gabbilam by Gurram Jashuva Boyi Bheemanna interview with All India Radio Oka Dashabdanni kudipivesina Dalita Kavitvam by Dr. Prasadmurti Antarani Prema by Kalekuri Prasad Sarihaddu Rekha by Kavi Yakoob Telugu Dalit Poetry Today by Thummapudi Bharathi The Oxford India Anthology of Telugu Dalit Writing by L Purushotham, Gita Ramaswamy and Gogu Shyamala

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