One of the many manifestations of racism is that of slavery. As I mentioned in an earlier essay, racism can be defined as the attitude or belief that one ethnic group or race is inherently intellectually, morally, and spiritually superior to others. Those who believe this also believe that because of their supposed "superiority" they have the God-given right to relegate the supposed "inferior" groups to a lower social class status, including, but not limited to that of slavery.
In this essay, I will focus on slavery as a manifestation in the U.S.A. Some may object to this because to them "slavery is a thing of the past," and "institutional slavery no longer exists." Others will object because they don't like to be reminded that there is a discrepancy between the claim to freedom on the one hand, and the fact that many of those who were slaves, fought for those freedoms which we now enjoy. One writer referred to slavery as the "peculiar institution."
The labor of Blacks, forced to come to the New World as slaves, was essential to the economic development not only of the new colonies, whether in the Caribbean, Latin America, or North America, but also the major powers of the Old World. But slavery did not come innocent of ideological trappings. A historically distinct ideology designed to justify and maintain the oppression of the slaves developed with the rise of the Atlantic slave trade (Ahmed Shawki, Black Liberation and Socialism. Chicago: Haymarket Books, 2006, p.18).
Racism and racial oppression have been features of everyday life for Blacks in the United States for more than 350 years. But the persistence of racism is not inevitable, and racism, certainly in its modern form, has not always existed. Far from being the unavoidable result of interaction between different peoples, racism and racial oppression emerged in Europe's transition from feudalism to capitalism. Ancient and feudal societies before capitalism were able to do without this form of oppression (Shawki, p.18).
Specifically, racism emerged in Western Europe and the New World as a consequence of the slave trade, as the ideological justification for slavery. Prejudice against strangers (xenophobia) and distinctions between "barbarian" and "civilized" existed, but did not take the form of modern racism (Shawki, p.18).
Northern American Indians whom European settlers first encountered had a conception of "outsider," i.e. non-members of the band, tribe, or nation. But the fact that it carried no racial connotation is shown not only by the practice of adoption of Indian captives of other nations into their tribe to replace lost loved ones, but also of the adoption of captured white Europeans as full-fledged members of the tribe (James Axell, White Indians of Colonial America. Washington: Ye Galleon Press, 1979, p.8).
The question for us would be did racism lead to slavery or did slavery lead to racial attitudes of superiority? There have been arguments on both sides of this question. This writer does note support either one. This writer believes that both racism and the attendant institution of slavery are rooted in the divine-human rupture and also in the human-human rupture. The attitude of superiority on the basis of both race and social class is generated by a denial of all humankind being made in the image and likeness of God. While my position might seen crude and elementary to some, I humbly submit it for consideration and dialogue. Please feel free to submit your own comments, ideas, and opinions on this position or on the previous two positions described. Your input is valuable and will be appreciated.
In the Name of the Creator, and of the Liberator, and of the Sustainer,
Dr. Juan A.Ayala-Carmona
Tuesday, September 22, 2015
Sunday, September 20, 2015
Racism in a Biblical and Theological Perspective- The Origins of Racism
In many of the classes that I have taught in the past (especially those of a historical nature), one of the things that I focus on is "Como fue que comenzo el bochinche (how did the gossip begin)?" I think that in order for us to address any vital issue that affects human relationships, that it is necessary to put them in a historical perspective. We ask questions of when, why, and how certain issues began. We might even ask who were the "key players" in the origins of the issue.
In the next several essays, I will address the historical origins of racism. The first of these historically-focused essays will be theological in nature, i.e. it will focus on a biblical-theological frame of reference. Some may object to this approach because they believe that biblical-theological history does not resonate with secular accounts of history in that it is culturally conditioned and biased. They subscribe to the notion that there is a differentiation between "history" as such, on the one hand, and on the other, "interpreted history." To these objections, I respond that all history is culturally conditioned and biased. There is no such thing as "objective and pure history." History is always written and told from the social standpoint of the person who is writing it. Every history is interpreted history, in that the meaning of it is assumed right from the beginning by the person who is narrating the events of the past.
A perfect example of what I am sayings is that when I was in seminary, the Church History professor had the audacity to say that in the Middle Ages there was nothing significant happening relative to Church history outside of Europe. I pointedly asked the professor if nothing was going on, or if it was that Church history was written for the most part, from the ethno-centric standpoint of the European Church historians. He responded and said to me "I wouldn't put that crassly." Well, crassly or not, I humbly and respectfully submit that historians write from an ethno-centric standpoint, even without realizing it, and in many cases, tend to arrogantly assume that they are rendering an objective and neutral history, devoid of bias and cultural presuppositions. To this I say "absolutely not."
I submit that racism began with the Fall. In other words, I believe that when sin first entered the world, racism, classism, sexism, and all the other "isms" crept in. Whether one believes that the biblical account of the Fall is a literal historical event, or a myth, or a legend, the point remains that from a theological standpoint, sin brought about a rupture in human relationships. No only was there a disruption between God and humankind, but there was also a disruption between humans. The man began to lord it over the woman, the rulers began to lord it over the ruled, social classes (castes, if you will) emerged, and eventually, people of lighter complexion of skin began to rule over people with darker complexion of skin. We see examples of the latter in India, where for many centuries, people of darker skin were at the bottom of the social "barrel."
Some may argue that economics gave way to racism, while others argue that racism generated an economic system that resulted in the emergence of "lower" and "higher" social classes. The argument is similar to the argument as to which came first between the chicken and the egg. In this case, the writer says neither. What came first was sin, i.e humankind's decision to live independently of God and of God-given standards.
If we fail to take seriously that nature of sin, we miss the point as to "how the gossip began." I invite and challenge you the reader to consider taking a theological approach to history. In this manner, the issue of the origins of social maladies like racism might take on a different meaning. We will be, in that case, looking at history from the standpoint of God's history. This is a golden opportunity to shift our lenses through which we view historical events.
In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.
Dr. Juan A.Ayala-Carmona
In the next several essays, I will address the historical origins of racism. The first of these historically-focused essays will be theological in nature, i.e. it will focus on a biblical-theological frame of reference. Some may object to this approach because they believe that biblical-theological history does not resonate with secular accounts of history in that it is culturally conditioned and biased. They subscribe to the notion that there is a differentiation between "history" as such, on the one hand, and on the other, "interpreted history." To these objections, I respond that all history is culturally conditioned and biased. There is no such thing as "objective and pure history." History is always written and told from the social standpoint of the person who is writing it. Every history is interpreted history, in that the meaning of it is assumed right from the beginning by the person who is narrating the events of the past.
A perfect example of what I am sayings is that when I was in seminary, the Church History professor had the audacity to say that in the Middle Ages there was nothing significant happening relative to Church history outside of Europe. I pointedly asked the professor if nothing was going on, or if it was that Church history was written for the most part, from the ethno-centric standpoint of the European Church historians. He responded and said to me "I wouldn't put that crassly." Well, crassly or not, I humbly and respectfully submit that historians write from an ethno-centric standpoint, even without realizing it, and in many cases, tend to arrogantly assume that they are rendering an objective and neutral history, devoid of bias and cultural presuppositions. To this I say "absolutely not."
I submit that racism began with the Fall. In other words, I believe that when sin first entered the world, racism, classism, sexism, and all the other "isms" crept in. Whether one believes that the biblical account of the Fall is a literal historical event, or a myth, or a legend, the point remains that from a theological standpoint, sin brought about a rupture in human relationships. No only was there a disruption between God and humankind, but there was also a disruption between humans. The man began to lord it over the woman, the rulers began to lord it over the ruled, social classes (castes, if you will) emerged, and eventually, people of lighter complexion of skin began to rule over people with darker complexion of skin. We see examples of the latter in India, where for many centuries, people of darker skin were at the bottom of the social "barrel."
Some may argue that economics gave way to racism, while others argue that racism generated an economic system that resulted in the emergence of "lower" and "higher" social classes. The argument is similar to the argument as to which came first between the chicken and the egg. In this case, the writer says neither. What came first was sin, i.e humankind's decision to live independently of God and of God-given standards.
If we fail to take seriously that nature of sin, we miss the point as to "how the gossip began." I invite and challenge you the reader to consider taking a theological approach to history. In this manner, the issue of the origins of social maladies like racism might take on a different meaning. We will be, in that case, looking at history from the standpoint of God's history. This is a golden opportunity to shift our lenses through which we view historical events.
In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.
Dr. Juan A.Ayala-Carmona
Wednesday, September 16, 2015
Racism in a Biblical and Theological Perspective-Manifrestations of Racism
As I stated in the first essay, racism takes on many forms. In some instances, racism manifests itself in blatant and outward manners. In other instances, it takes on a more subtle character. The latter is somewhat more dangerous in that it becomes difficult to identify. There are conscious and unconscious forms of racism. Subsequently, there are both intentional and unintentional elements in racism,
One expression which is often used is "counter-racism," or "racism in reverse." This term is used to describe the attitudes of people who are members of ethnic-racial groups that have been discriminated and mistreated on the basis of ethnicity and race. These people are said to be "racist" against those who have oppressed them. They might even express hatred against their oppressors, and even do and say things which call for their annihilation.
Since economic, military, social, and political power usually accompanies racism, I find it difficult to believe in the concept of "racism in reverse." There may be cases, for example, where African Americans and Hispanics may hate Caucasian people for the way they have been brutalized and mistreated. And there just may be the extreme cases of African American and Hispanic people believing that they are inherently intellectually, morally, and spiritually superior to Caucasian people. However, since African Americans and Hispanics have not enjoyed the military, social, and political power that accompanies racism, it is almost moot to talk about "counter racism." So-called "minority groups" do not have the power base from which to enact and implement policies and structures of institutional, systemic, and structural racism.
In either case, what has been said before stands, i.e. that attitudes and actions of racism go totally against the biblical and theological grain of full equality. The notion of ethnic and racial superiority contradict the notion that all are creatures of God, made in the image and likeness of God, and subsequently entitled to be treated with dignity and respect.
In subsequent essays, I will be dealing with racism in a historical perspective, and then with the ways in which racism has had an impact on human relations world-wide. In the meantime, feel free to comment on this essay, or on the two preceding it. Your input is very valuable.
Grace and peace,
Dr. Juan A. Ayala-Carmna
One expression which is often used is "counter-racism," or "racism in reverse." This term is used to describe the attitudes of people who are members of ethnic-racial groups that have been discriminated and mistreated on the basis of ethnicity and race. These people are said to be "racist" against those who have oppressed them. They might even express hatred against their oppressors, and even do and say things which call for their annihilation.
Since economic, military, social, and political power usually accompanies racism, I find it difficult to believe in the concept of "racism in reverse." There may be cases, for example, where African Americans and Hispanics may hate Caucasian people for the way they have been brutalized and mistreated. And there just may be the extreme cases of African American and Hispanic people believing that they are inherently intellectually, morally, and spiritually superior to Caucasian people. However, since African Americans and Hispanics have not enjoyed the military, social, and political power that accompanies racism, it is almost moot to talk about "counter racism." So-called "minority groups" do not have the power base from which to enact and implement policies and structures of institutional, systemic, and structural racism.
In either case, what has been said before stands, i.e. that attitudes and actions of racism go totally against the biblical and theological grain of full equality. The notion of ethnic and racial superiority contradict the notion that all are creatures of God, made in the image and likeness of God, and subsequently entitled to be treated with dignity and respect.
In subsequent essays, I will be dealing with racism in a historical perspective, and then with the ways in which racism has had an impact on human relations world-wide. In the meantime, feel free to comment on this essay, or on the two preceding it. Your input is very valuable.
Grace and peace,
Dr. Juan A. Ayala-Carmna
Monday, September 14, 2015
Racism in Biblical and Theological Perspective- A General Overview
For the purposes of this discussion on racism within a theological framework, I will define the term racism as the "belief in the inherent intellectual, moral, and spiritual superiority" of a race or ethnic group. This belief and attitude carries with it the notion that all other racial and ethnic groups are innately inferior, and therefore, should be relegated to second-class status in all human relations.
Racism goes against the grain of biblical theology. The Scriptures are very clear in indicating that all humankind is a direct creation by God. To affirm that one race or ethnic group is superior to the other would be tantamount to saying that God didn't know what He/She was doing at the time of creation. It would also be another indication that God has preferences for ethnic and racial groups. The hymn "Jesus love the little children, all the children of the world," while carrying a slight note of paternalism, points to the thrust of the biblical message of the equality of all. In a very general sense, we are all sisters and brothers by virtue of being created by God. Unless we believe in a "multiple" creation by God at the beginning, we all stem from one set of parents. That would also make us all sisters and brothers.
While the Scriptures do speak about the notion of "God's chosen people (Israel and the Church)," and while there is mention of believers as a "peculiar people," the biblical notion of being "chosen" has been distorted, misunderstood, twisted, and warped. The biblical concept of being "chosen" has absolutely nothing to do with God having preference for an ethnic or racial group per se, but rather with God having "chosen" certain people to carry out the liberating mission of God in the world. In subsequent essays, I will be talking about God's "preferential option for the poor and oppressed of the world," but this has absolutely nothing to do with God having "favorites," so to speak. This series of essays rests on the foundation that no ethnic or racial group is inferior or superior to others. Full equality is assumed throughout these essays. Please feel free to comment and share your opinion and perspective.
In the Name of the Creator, and of the Liberator, and of the Sustainer.
Dr. Juan A. Ayala-Carmona
Racism goes against the grain of biblical theology. The Scriptures are very clear in indicating that all humankind is a direct creation by God. To affirm that one race or ethnic group is superior to the other would be tantamount to saying that God didn't know what He/She was doing at the time of creation. It would also be another indication that God has preferences for ethnic and racial groups. The hymn "Jesus love the little children, all the children of the world," while carrying a slight note of paternalism, points to the thrust of the biblical message of the equality of all. In a very general sense, we are all sisters and brothers by virtue of being created by God. Unless we believe in a "multiple" creation by God at the beginning, we all stem from one set of parents. That would also make us all sisters and brothers.
While the Scriptures do speak about the notion of "God's chosen people (Israel and the Church)," and while there is mention of believers as a "peculiar people," the biblical notion of being "chosen" has been distorted, misunderstood, twisted, and warped. The biblical concept of being "chosen" has absolutely nothing to do with God having preference for an ethnic or racial group per se, but rather with God having "chosen" certain people to carry out the liberating mission of God in the world. In subsequent essays, I will be talking about God's "preferential option for the poor and oppressed of the world," but this has absolutely nothing to do with God having "favorites," so to speak. This series of essays rests on the foundation that no ethnic or racial group is inferior or superior to others. Full equality is assumed throughout these essays. Please feel free to comment and share your opinion and perspective.
In the Name of the Creator, and of the Liberator, and of the Sustainer.
Dr. Juan A. Ayala-Carmona
Friday, September 11, 2015
Racism in Biblical and Theological Perspective
This next series of essays will be dedicated to the issue of racism. I realize that it is a very uncomfortable subject for many of us, to even talk about. For some of us, it is uncomfortable to talk about because it reminds us and makes us come to grips with the reality that racism is ingrained in our psyche, whether consciously or sub-consciously. For others of us, it is uncomfortable because we tend to think that racism no longer exists. When we are confronted with the reality of its continued existence, our naivete and innocence are exposed and deconstructed. For others of us, the discomfort comes from the fact that it is a divisive issue. My focus on racism will be from a biblical and theological standpoint.
Let me begin my saying that racism is not a new phenomenon. It is as old as humankind itself. It takes on different forms, and manifests itself in a variety of ways. It exists in individuals and in social institutions and systems, including, but not limited to, communities of faith. In the Church, the Bible has been used and misused to justify racism. Even the first-century Church experienced episodes of ethnic and racial discrimination. In the book of Acts we have two such incidents. One was where the Gentile (Greek) members of the Church were complaining that their widows were not being as well taken care of or provided for as were the Jewish widows in the Church. The other episode had to do with the Apostle Peter being shown a vision by God concerning his view that Gentiles were "unclean."
The Church, as an institution of society, has mirrored and reflected the same racist attitudes and tendencies as the society itself. One would think that the Church would devote itself, in light of the message of the Gospel, to work for the eradication of racism, both individual and systemic. What we have seen throughout history, is that the Church has been, to a certain extent, a harbinger of racism.
I invite you, the reader, to explore this issue with us and to contribute your views and perspectives with us. Your comments will be a great contribution in helping us ameliorate this social ill from the standpoint of the reign of God in Christ. Please feel free to comment on this, or on any of the ensuing essays.
Grace and peace,
Dr. Juan A. Ayala-Carmona
Let me begin my saying that racism is not a new phenomenon. It is as old as humankind itself. It takes on different forms, and manifests itself in a variety of ways. It exists in individuals and in social institutions and systems, including, but not limited to, communities of faith. In the Church, the Bible has been used and misused to justify racism. Even the first-century Church experienced episodes of ethnic and racial discrimination. In the book of Acts we have two such incidents. One was where the Gentile (Greek) members of the Church were complaining that their widows were not being as well taken care of or provided for as were the Jewish widows in the Church. The other episode had to do with the Apostle Peter being shown a vision by God concerning his view that Gentiles were "unclean."
The Church, as an institution of society, has mirrored and reflected the same racist attitudes and tendencies as the society itself. One would think that the Church would devote itself, in light of the message of the Gospel, to work for the eradication of racism, both individual and systemic. What we have seen throughout history, is that the Church has been, to a certain extent, a harbinger of racism.
I invite you, the reader, to explore this issue with us and to contribute your views and perspectives with us. Your comments will be a great contribution in helping us ameliorate this social ill from the standpoint of the reign of God in Christ. Please feel free to comment on this, or on any of the ensuing essays.
Grace and peace,
Dr. Juan A. Ayala-Carmona
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