Dialoguing With Critical Race Theory Constitutional And Christian Links

Critical Race Theory (CRT) is certainly a hot topic. No longer just the legal theory it was originally designed to be, it has become an icon for determining which side you are on concerning racism. Most of the loudest voices, especially in the debate about CRT in our schools, seem not to have actually studied the theory. This is a book to get you into the heart of CRT’s actual analysis and prescriptions. It’s a book to get Americans to stop all the shouting and really find out what CRT teaches. It might also contribute to getting more civility into our public discourse. Ellingsen demonstrates how in fact what Critical Race Theory teaches is in line with our Constitutional system’s realism about political solutions, suspicions of our selfishness, and the majority’s tendency to run roughshod over minorities. He also demonstrates that these commitments are consistent with Christianity’s understanding of original sin and the quest for social justice. Consequently, if critics do not want CRT taught in our schools or to be part of our public discourse, we had better stop teaching the Constitution and Christian values in our schools, to rule these commitments as out of order in our search for common values! Get ready for a stimulating, controversial, well-documented read.

Critical race theory has become a lightning rod in contemporary American politics and evangelical Christianity. This irenic book offers a critical but constructive and sympathetic introduction written from a perspective rooted in Scripture and Christian theology. The authors take us beyond caricatures and misinformation to consider how critical race theory can be an analytical tool to help us understand persistent inequality and injustice--and to see how Christians and churches working for racial justice can engage it in faithful and constructive ways. The authors explore aspects of critical race theory that resonate with well-trod Christian doctrine but also that challenge or are corrected by Christian theology. They also address the controversial connection that critics see between critical race theory and Marxism. Their aim is to offer objective analysis and critique that go beyond the debates about social identity and the culture wars and aid those who are engaging the issues in Christian life and ministry. The book includes a helpful glossary of key terms.

A succinct analysis of Critical Race Theory as a current social movement that is dividing evangelical churches.

In this study of Mormonism and its relationship with Protestant white America in the nineteenth century, historian W. Paul Reeve examines the way in which Protestants racialized Mormons by using physical differences to define Mormons as non-white in order to justify the expulsion of Mormons from Ohio, Missouri, and Illinois, and, in general, to deny Mormon whiteness and thereby exclude the new religious group from access to political, social, and economic power.--Adapted from publisher description.

When a trial lawyer stands before a jury to argue a case about a Black victim killed by a white person, how should the lawyer best argue the case? Critical race theorists (CRTs) are pessimistic that a white jury can set aside its own racism in judging the Black victims’ actions, and are skeptical of a jury’s ability to fairly judge a white actor’s motives. Before the George Floyd and Ahmaud Arbery killings, there was strong evidence (The Innocence Project) that the CRTs were right. After all, the prosecutors in the Ahmaud Arbery case were so convinced that a white jury in a Georgia county would not convict white vigilantes, that they initially didn’t even charge the killers with a crime. However, then, back-to-back, in both cases, prosecutors prosecuted, and the jury returned guilty verdicts. They convicted Derrick Chauvin of murder. They convicted Travis and Gregory McMichael and “Roddie” William Bryant of murder. This book examines the how and why of these verdicts and asks whether they hold lessons vital to withstanding CRT challenges to the American justice system.

This book is an examination of the reception of critical race theory (CRT) in America’s legal education system. Critical race theory has been roiling legal education since the aftermath of Obama’s presidency. The killings of unarmed Black people fueled Black Lives Matter (BLM) protests in law schools, which created a sense of urgency behind the plea for the law to do more to stop the killings of unarmed Black people. Some BLM-led protests called for faculty and administers to be fired if they didn’t act. There has been an upsurge of states legislating against the teaching of CRT, and law schools are struggling to respond. How should legal education view CRT? What are the neutral unifying values in the law that offer hope in the fight to alleviate the wave of racism that seems to continually batter law schools and society as a whole? This book looks for answers, and encourages the recommittal to the foundationalist beliefs of free speech, equality, and the due process of law.

This Element explores Critical Race Theory (CRT) and its potential application to the field of public administration. It proposes specific areas within the field where a CRT framework would help to uncover and rectify structural and institutional racism. This is paramount given the high priority that the field places on social equity, the third pillar of public administration. If there is a desire to achieve social equity and justice, systematic, structural racism needs to be addressed and confronted directly. The Black Lives Matter (BLM) movement is one example of the urgency and significance of applying theories from a variety of disciplines to the study of racism in public administration.

This study is an exploration of US Cuban theatrical performances written and staged primarily between 1980 and 2000. Lillian Manzor analyzes early plays by Magali Alabau, Jorge Ignacio Cortiñas, María Irene Fornés, Eduardo Machado, Manuel Martín Jr., and Carmelita Tropicana as well as these playwrights’ participation in three foundational Latine theater projects --INTAR’s Hispanic Playwrights-in-Residence Laboratory in New York (1980-1991), Hispanic Playwrights Project at South Coast Repertory Theater in Costa Mesa, CA (1986-2004), and The Latino Theater Initiative at Center Theater Group's Mark Taper Forum in Los Angeles (1992-2005). She also studies theatrical projects of reconciliation among Cubans on and off the island in the early 2000s. Demonstrating the foundational nature of these artists and projects, the book argues that US Cuban theater problematizes both the exile and Cuban-American paradigms. By investigating US Cuban theater, the author theorizes via performance, ways in which we can intervene in and reformulate political and representational positionings within the context of hybrid cultural identities. This book will of great interest to students and scholars in Performance Studies, Transnational Latine Studies, Race and Gender studies.