Women And The White Man S God

***Shortlisted for the 2023 Michael Ramsey Prize*** What does it mean when God is presented as male? What does it mean when - from our internal assumptions to our shared cultural imaginings - God is presented as white? These are the urgent questions Chine McDonald asks in a searing look at her experience of being a Black woman in the white-majority space that is the UK church - a church that is being abandoned by Black women no longer able to grin and bear its casual racism, colonialist narratives and lack of urgency on issues of racial justice. Part memoir, part social and theological commentary, God Is Not a White Man is a must-read for anyone troubled by a culture that insists everyone is equal in God's sight, yet fails to confront white supremacy; a lament about the state of race and faith, and a clarion call for us all to do better. 'This book is much-needed medicine for a sickness that we cannot ignore.' - The Most Rev. Michael B. Curry

Between 1860 and 1940, Anglican missionaries were very active in northern British Columbia, Yukon, and the Northwest Territories. To date, histories of this mission work have largely focused on men, while the activities of women – either as missionary wives or as missionaries in their own right – have been seen as peripheral at best, if not completely overlooked. Based on diaries, letters, and mission correspondence, Women and the White Man’s God is the first comprehensive examination of women’s roles in northern domestic missions. The status of women in the Anglican Church, gender relations in the mission field, and encounters between Aboriginals and missionaries are carefully scrutinized. Arguing that the mission encounter challenged colonial hierarchies, Rutherdale expands our understanding of colonization at the intersection of gender, race, and religion. This book is a critical addition to scholarship in women’s, Canadian, Native, and religious studies, and complements a growing body of literature on gender and empire in Canada and elsewhere.

"This book is a critical addition to scholarship in women's, Canadian, Native, and religious studies, and contributes to the growing Canadian and international literature on post-colonialism and gender." --Résumé de l'éditeur.

Mixed Blessings transforms our understanding of the relationship between Indigenous people and Christianity in Canada from the early 1600s to the present day. While acknowledging the harm of colonialism, including the trauma inflicted by church-run residential schools, this interdisciplinary collection challenges the portrayal of Indigenous people as passive victims of malevolent missionaries who experienced a uniformly dark history. Instead, this book illuminates the diverse and multifaceted ways that Indigenous communities and individuals – including prominent leaders such as Louis Riel and Edward Ahenakew – have interacted, and continue to interact, meaningfully with Christianity.

"My desire is for everyone to understand we serve a mighty God, who does miracles today! We humbly share these answered prayers. All the Glory belongs to God and Him alone! Pray for God's will, have faith, and you will receive amazing answers to your prayers. As you read this book, prepare to experience God's transforming love." Donna "DD" Drake, author of Journal Your Prayers Praying Women "First Thessalonians 5:17 says, 'Never stop praying' (NLT). So if you're wondering "Do I need to pray twenty-four hours a day, seven days a week?" The answer is yes! Praying is a constant connection between you and God. The more you interact with Him, the closer your relationship grows. You will be blessed by God's empowerment as you trust Him. Donna has devoted herself to minister to the body of Christ teaching and focusing on the unique approach of prayer. Her book Prayers of God's...Powerful Women is a tool designed for those who are serious about their journey as disciples following Christ!" Rev. Elizabeth Lee, Founder of Oklahoma Native Women's Ministry "Donna's insights into the power of prayer are both inspiring and amazing. Her real-life testimony to miracles from the prayer of an earnest, godly woman encourages us to practice the power of prayer each day." Anita Kelley, author of Don't Give Up! Help for Beginning Again "Donna is a powerful praying woman who's seen God's mighty hand move mountains in people's lives. This book will inspire, challenge, and move all who hunger for a deeper relationship with Christ". Anita Parker, Minister of the Gospel "Wow! I always knew my longtime friend Donna was an amazing woman of God! Donna's book on prayer just reaffirms she was born with an awesome anointing on her life. This is a must read book of encouragement for every Christian." Reverend Linda White

Among many young people of color, there is a growing wariness about organized religion and Christianity in particular. If Christianity is for everyone, why does the Bible seem to endorse slavery? Why do most popular images of Jesus feature a man with white skin and blue eyes? Is evangelical Christianity "good news" or a tool of white supremacy? As our society increases in ethnic and religious diversity, millennials and the next generation of emerging adults harbor suspicions about traditional Christianity. They're looking for a faith that makes sense for the world they see around them. They want to know how Christianity relates to race, ethnicity, and societal injustices. Many young adults have rejected the Christian faith based on what they've seen in churches, the media, and politics. For them, Christianity looks a lot like a "white man's religion." Antipas L. Harris, a theologian and community activist, believes that biblical Christianity is more affirmative of cultural diversity than many realize. In this sweeping social, theological, and historical examination of Christianity, Harris responds to a list of hot topics from young Americans who struggle with the perception that Christianity is detached from matters of justice, identity, and culture. He also looks at the ways in which American evangelicalism may have incubated the race problem. Is Christianity the White Man's Religion? affirms that ethnic diversity has played a powerful role in the formation of the Old and New Testaments and that the Bible is a book of justice, promoting equality for all people. Contrary to popular Eurocentric conceptions, biblical Christianity is not just for white Westerners. It's good news for all of us.

Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize” Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: The History, Part 1, Origins to 1939 places Canada’s residential school system in the historical context of European campaigns to colonize and convert Indigenous people throughout the world. In post-Confederation Canada, the government adopted what amounted to a policy of cultural genocide: suppressing spiritual practices, disrupting traditional economies, and imposing new forms of government. Residential schooling quickly became a central element in this policy. The destructive intent of the schools was compounded by chronic underfunding and ongoing conflict between the federal government and the church missionary societies that had been given responsibility for their day-to-day operation. A failure of leadership and resources meant that the schools failed to control the tuberculosis crisis that gripped the schools for much of this period. Alarmed by high death rates, Aboriginal parents often refused to send their children to the schools, leading the government adopt ever more coercive attendance regulations. While parents became subject to ever more punitive regulations, the government did little to regulate discipline, diet, fire safety, or sanitation at the schools. By the period’s end the government was presiding over a nation-wide series of firetraps that had no clear educational goals and were economically dependent on the unpaid labour of underfed and often sickly children.