Black Liberation Theology as Marxist Victimology Black Liberation Theology actually encourages a victim mentality among blacks. John McWhorters book Losing the Race, will be helpful here. Victimology, says McWhorter, is the adoption of victimhood as the core of ones identity -- for example, like one who suffers through living in a country and who lived in a culture controlled by rich white people. It is a subconscious, culturally inherited affirmation that life for blacks in America has been in the past and will be in the future a life of being victimized by the oppression of whites. In todays terms, it is the conviction that, 40 years after the Civil Rights Act, conditions for blacks have not substantially changed. As Wright intimates, for example, scores of black men regularly get passed over by cab drivers. Reducing black identity to victimhood distorts the reality of true progress. For example, was Obama a victim of widespread racial oppression at the hand of rich white people before graduating from Columbia University, Harvard Law School magna cum laude, or after he acquired his estimated net worth of $1.3 million? How did rich white people keep Obama from succeeding? If Obama is the model of an oppressed black man, I want to be oppressed next! With my graduate school debt my net worth is literally negative $52,659. The overall result, says McWhorter, is that the remnants of discrimination hold an obsessive indignant fascination that allows only passing acknowledgement of any signs of progress. Jeremiah Wright, infused with victimology, wielded self-righteous indignation in the service of exposing the inadequacies Hilary Clintons world of rich white people. The perpetual creation of a racial identity born out of self-loathing and anxiety often spends more time inventing reasons to cry racism than working toward changing social mores, and often inhibits movement toward reconciliation and positive mobility. McWhorter articulates three main objections to victimology: First, victimology condones weakness in failure. Victimology tacitly stamps approval on failure, lack of effort, and criminality. Behaviors and patterns that are self-destructive are often approved of as cultural or presented as unpreventable consequences from previous systemic patterns. Black Liberation theologians are clear on this point: People are poor because they are victims of others, says Dr. Dwight Hopkins, a Black Liberation theologian teaching at the University of Chicago Divinity School. Second, victimology hampers progress because, from the outset, it focuses attention on obstacles. For example, in Black liberation Theology, the focus is on the impediment of black freedom in light of the Goliath of white racism. Third, victimology keeps racism alive because many whites are constantly painted as racist with no evidence provided. Racism charges create a context for backlash and resentment fueling new attitudes among whites not previously held or articulated, and creates separatism -- a suspension of moral judgment in the name of racial solidarity. Does Jeremiah Wright foster separatism or racial unity and reconciliation? For Black Liberation theologians, Sunday is uniquely tied to redefining their sense of being human within a context of marginalization. Black people who have been humiliated and oppressed by the structures of White society six days of the week gather together each Sunday morning in order to experience another definition of their humanity, says James Cone in his book Speaking the Truth (1999). Many black theologians believe that both racism and socio-economic oppression continue to augment the fragmentation between whites and blacks. Historically speaking, it makes sense that black theologians would struggle with conceptualizing social justice and the problem of evil as it relates to the history of colonialism and slavery in the Americas. Is Black Liberation Theology helping? Wrights liberation theology has stirred up resentment, backlash, Obama defections, separatism, white guilt, caricature, and offense. Preaching to a congregation of middle-class blacks about their victim identity invites a distorted view of reality, fosters nihilism, and divides rather than unites.
Posted on: Thu, 23 Oct 2014 17:27:38 +0000
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