Godless Americana: Race and Religious Rebels NOW AVAILABLE

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Over the past several years, the Right has spun the fantasy of colorblind, post-racial, post-feminist American exceptionalism. This Orwellian narrative anchors the most blistering conservative assault on secularism, civil rights, and public education in the post-Vietnam War era. It is no accident that this assault has occurred in an era in which whites have over twenty times the wealth of African Americans. For many communities of color, victimized by a rabidly Religious Right, neo-liberal agenda, the American dream has never been more of a nightmare than it is now. Godless Americana is a radical humanist analysis of this climate. It provides a vision of secular social justice that challenges Eurocentric traditions of race, gender, and class-neutral secularism. For a small but growing number of non-believers of color, humanism and secularism are inextricably linked to the broader struggle against white supremacy, patriarchy, heterosexism, capitalism, economic injustice, and global imperialism. Godless Americana critiques these titanic rifts and the role white Christian nationalism plays in the demonization of urban communities of color.

 
Godless Americana is a MUST READ!” Kimberly Veal, Black Non-Believers of Chicago (GOODREADS REVIEW)

 

 “Hutchinson notes that being an atheist is not enough to affect any real change. One can be an atheist in isolation simply by not believing in God. Becoming a humanist, by contrast, entails working for social justice. For blacks to make atheism relevant to the larger African American community they cannot simply emphasize science and critical thinking but must instead help feed people, train them for jobs, and offer assistance to prisoners trying to reenter society, among other issues.” Chris Cameron, University of North Carolina
 
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2011: Year of the Black Atheists

By Frederick Sparks

OK, the title may be a tad hyperbolic, but in 2011, we have seen increased media coverage of black nonbelievers.

Sikivu Hutchinson’s must-read Moral Combat: Black Atheists, Gender Politics and the Values War was published in February, garnering rave reviews and enhancing the demand for the author as a speaker on the topics of race, feminism, sexual orientation, and politics as brought to bear on the secular movement.

In July, long time black publication Ebony magazine featured a piece by Alix Jules, director of the Fellowship of Freethought in Dallas, TX.  Jules emphasized that freethought involves taking full accountability for one’s life.

But the last few weeks saw a rush of articles, starting with a New York Times piece on black nonbelievers in late November.  Following the Times article, The Root, an African American focused online magazine conceived by Harvard professor Henry Louis Gates and Facebook chairman Donald Graham, commenced a series (to the chagrin of some of their regular readers) on black atheists.   And finally, CNN’s religion blog posted a radio interview and accompanying write-up concerning the experience of Black atheists in the American south.

The exposure, incremental though it may be, has an impact.   The Black Atheist Facebook group (discussed in the NY Times article) has seen a 25% increase in membership over the past few weeks. And as I noted in a previous post, fictional depictions of black atheists help to normalize the experience of black nonbelievers .  It follows that the presentation of real life black atheist experience is even more useful.

But none of this exposure would have taken place without the hard work of many people over the past several years. A well deserved thanks goes to the local group organizers, writers, lecturers, online group organizers and administrators, and others who provide a space for black atheists to connect, share ideas and be active.  Let’s keep it going!

From, Black Infidels: Humanism and African American Social Thought


By Sikivu Hutchinson

Excerpt from www.thenewhumanism.org

…Then, as now, the overwhelming association of religiosity with authentic blackness makes it difficult for black secular humanists who are atheist or agnostic to be vocal about their beliefs. In the introduction to The Black Humanist Experience, Norm Allen notes, “Humanists often feel…that they are a misunderstood and despised minority. Many are afraid to come out of the closet due to fear of being ostracized…by intolerant religionists.” On websites and in chat rooms, many African American secular humanists who identify as atheists or agnostics express anxiety about “coming out” to friends and family. David Burchall, founder of the Secular Community in Long Beach, California said that he has struggled to attract African Americans due to this factor. Burchall’s organization focuses on providing secularist individuals of all ideological persuasions and cultural backgrounds with a welcoming community meeting place. For his own part, he “rarely meets a black person who says he or she is an atheist.” In this regard, invisibility fuels isolation and reinforces social conformity among secular African Americans. Thamani Delgardo, a health care professional and agnostic who grew up in the Black church, said she is reluctant to come out because, “I’m afraid that my family members will think less of me and will be very disappointed.”

As the Religious Right has become more vociferous, black atheists in particular have been challenged by a sociopolitical climate that has grown more hyper-religious, more evangelical and more deeply superstitious. According to a 2005 Pew Survey, a majority of African Americans believe in creationism. Many also believe that secular liberals have “gone too far” to keep religion out of schools and government. Consequently, black secular humanists often question the blind faith of African American believers, arguing that unquestioned acceptance of religious dogma has jeopardized African American academic progress, particularly in math and science. It is because of religious dogma, Delgardo says, that young African Americans believe “God will make a way for their survival, so they may drop out of school, have children with no visible means of supporting them, or simply not plan for their financial future because they believe god will handle the hardships and the details that rationalists plan for…”

This critique has particular resonance for Kwadwo Obeng, author of We Are All Africans: Exposing the Negative Influence of the Judeo-Christian-Islamic Religions on Africans. A native of Ghana and an L.A. County resident, Obeng is a former Jehovah’s Witness who broke from the sect after rigorous independent study of the Bible. In his book, Obeng acknowledges the constructive role Christianity played in African American communities during the slave era, when it provided a cultural and philosophical context for black human rights resistance. Yet he cautions that contemporary Christianity is just a diversion for black folk. Poor blacks have been given few avenues for systemic redress of racism by either self-serving black preachers or “Christian-identified” black politicians. As “the church has become part of our DNA, Black politicians feel they need to wrap Jesus all around them to be successful.” Many black secular humanists argue that the business of organized religion has been particularly detrimental to poor blacks, who tithe millions to churches while their communities are falling apart. They point to the rise of “prosperity gospel” oriented preachers like T.D. Jakes, Fred Price and Creflo Dollar as an example of the Black church’s betrayal of the social justice legacy of Martin Luther King.