The representation of political subjectivity entails fundamental assumptions about who has capacity and standing to be an agent. Who counts as a political agent? What commonalities can be political mobilized? Under what significations can such identities become legible? Here we examine the complex intersections of race, class, gender, and sexuality and they are mobilized to political and theological ends.
Marcella Althaus-Reid, Indecent Theology: Theological Perversions in Sex, Gender, and Politics (2000)
J. Kameron Carter, Race: A Theological Account (2008)
Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza (1987)
M. Shawn Copeland, Enfleshing Freedom (2010)
Linn Tonstad, Queer Theology: Beyond Apologetics (2018)
Silvia Federici, Caliban and the Witch: Women, the Body and Primitive Accumulation (2004)
Sharon V. Betcher, Spirit and the Politics of Disablement (2007)
Willie James Jennings, The Christian Imagination: Theology and the Origins of Race (2011)
Relevant Journal Articles:
Timothy McGee, “Against (White) Redemption: James Cone and the Christological Disruption of Racial Discourse and White Solidarity,” Political Theology 18, no. 7 (2017): 542-559
Brandy Daniels, “On Ambivalence and (Anti-)Normativity (or, Theology as a Way of Life?),” Political Theology 19, no.8 (2018): 689-697
Bruno M. Shah, “Enfleshing Aesthetics: Theological Anthropology in M. Shawn Copeland’s Enfleshing Freedom and Mayra Rivera’s Poetics of the Flesh,” Political Theology 20, no. 1 (2019): 48-65
When we understand that the Nixon campaign combined a call to law and order with the so-called Southern Strategy, it becomes clear that white sympathies were cultivated and that blacks were made to play the part of the enemy. Nixon’s presidency was a take-no-prisoners form of democracy mixed with demagoguery.