“What Happened to All the Protests?” Black Megachurches’ Responses to Racism in a Colorblind Era

Abstract

Before and during the Civil Rights era, mass protests were very effective in bringing attention to blatant racial inequalities. How do black churches address racism that seemingly is not there in a post-Civil Rights colorblind era? A growing trend amongst black churchgoers in the post-Civil Rights period is that of megachurches and neo-Pentecostalism. While both black megachurches and neoPentecostal churches tend to preach a theology of self-empowerment, this is just one of a range of theologies that may be preached in these churches. In a content analysis of the 2008 Easter sermons of three neo-Pentecostal megachurches in Maryland, I address how the type of theology preached in black megachurches can correspond with the way a collective racial identity is constructed, which could therefore influence how racism is resisted.

Where Our Bright Star Is Cast: Religiosity, Spirituality, and Positive Black Development in Urban Landscapes

“…While Black religious communities are ideologically diverse, many Black Christian and Muslim communities tend to read sacred texts through the lenses of civil and human rights, and these readings have provided authoritative grounds on which to challenge and dismantle master narratives that devalue and oppress Black people. Through justice-centered and humanistic readings of sacred texts, Black theologies inspire such positive emotional and cognitive outcomes as pride, hope, love, compassion, justice, forgiveness, self-empowerment, and self-efficacy and positive self-regard among Black youth and adults (Auston 2017;Barber 2011;Cone 2010;Harding 1997;Lee 2010;Wilmore 1998).…”

“…In contrast to institutions that emphasize social justice, community uplifting, and altruism, some Black religious institutions privilege themes of personal efficacy, personal prosperity, and self-empowerment (Barber 2011). Institutions that espouse these theologies and ideologies may promote different-e.g., more individually-focused-developmental outcomes than their more activist counterparts.…”

Converting White Christian Congregations to Sites of Anti-racism

“…This remains the case in many Black churches. In addition to preserving culture, Black churches also have historically played and continue to play a role in the resistance of racism (Barber, 2011). Barnes (2010) provides an in-depth discussion about how Black churches function as sites of learning and how social justice issues are addressed in these spaces.…”

You Blind? What, You Can’t See That?: the Impact of Colorblind Attitude on Young Adults’ Activist Behavior Against Racial Injustice and Racism in the U.S.

“…When colorblindness was birthed, it infiltrated its way into the church as well. The church and its members began to no longer view racism as systemic, but as an individual issue, and from that, birthed a selfempowerment movement (Barber 2012). Members of the Black church began to see no need for protests and boycotts because racism was no longer a systemic issue.…”

“…Members of the Black church began to see no need for protests and boycotts because racism was no longer a systemic issue. Another aspect of colorblindness is what Barber (2012) calls "blame the victim," which means that minorities who do not do well must be lazy because race is no longer an issue. Black people have also taken on that attitude as they have embraced a colorblind attitude which may affect one's racial centrality.…”