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I Bring the Voices of My People
- A Womanist Vision for Racial Reconciliation (Prophetic Christianity)
- Narrated by: Robin Eller
- Length: 9 hrs and 35 mins
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Publisher's summary
Disrupting the racist and sexist biases in conversations on reconciliation.
Chanequa Walker-Barnes offers a compelling argument that the Christian racial reconciliation movement is incapable of responding to modern-day racism. She demonstrates how reconciliation’s roots in the evangelical, male-centered Promise Keepers’ movement has resulted in a patriarchal and largely symbolic effort focused upon improving relationships between men from various racial-ethnic groups.
Walker-Barnes argues that highlighting the voices of women of color is critical to developing any genuine efforts toward reconciliation. Drawing upon intersectionality theory and critical race studies, she demonstrates how living at the intersection of racism and sexism exposes women of color to unique experiences of gendered racism that are not about relationships, but rather are about systems of power and inequity.
Refuting the idea that race and racism are “one-size-fits-all”, I Bring the Voices of My People highlights the particular work that White Americans must do to repent of racism and to work toward racial justice and offers a constructive view of reconciliation that prioritizes eliminating racial injustice and healing the damage that it has done to African Americans and other people of color.
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- Narrated by: Karen Chilton
- Length: 10 hrs and 54 mins
- Unabridged
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Most people assume that racism grows from a perception of human difference: the fact of race gives rise to the practice of racism. Sociologist Karen E. Fields and historian Barbara J. Fields argue otherwise: the practice of racism produces the illusion of race, through what they call “racecraft.” And this phenomenon is intimately entwined with other forms of inequality in American life. So pervasive are the devices of racecraft in American history, economic doctrine, politics, and everyday thinking that the presence of racecraft itself goes unnoticed.
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A loose collection of essays
- By Texas Mama on 11-18-21
By: Karen E. Fields, and others
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America's Original Sin
- Racism, White Privilege, and the Bridge to a New America
- By: Jim Wallis
- Narrated by: Patrick Lawlor
- Length: 10 hrs and 10 mins
- Unabridged
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America's problem with race has deep roots, with the country's foundation tied to the near extermination of one race of people and the enslavement of another. Racism is truly our nation's original sin. "It's time we right this unacceptable wrong", says best-selling author and leading Christian activist Jim Wallis. Fifty years ago, Wallis was driven away from his faith by a white church that considered dealing with racism to be taboo.
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Important book, but narrator was an amateur
- By RevReader on 06-01-18
By: Jim Wallis
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White Too Long
- The Legacy of White Supremacy in American Christianity
- By: Robert P. Jones
- Narrated by: Holter Graham
- Length: 9 hrs and 4 mins
- Unabridged
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“An indispensible study” (Kirkus Reviews, starred review) drawing on history, public opinion surveys, and personal experience that presents a provocative examination of the unholy relationship between American Christianity and white supremacy, and issues an urgent call for White Christians to reckon with this legacy for the sake of themselves and the nation.
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The scourge of White Christian Supremacy
- By Buretto on 07-30-20
By: Robert P. Jones
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We Cannot Be Silent
- Speaking Truth to a Culture Redefining Sex, Marriage, and the Very Meaning of Right and Wrong
- By: R. Albert Mohler
- Narrated by: Anthony Grant
- Length: 6 hrs and 54 mins
- Unabridged
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Twenty years ago, not one nation on earth had legal same-sex marriage. Now, access to same-sex marriage is increasingly seen as a basic human right. In a matter of less than a generation, Western cultures have experienced a moral revolution. Dr. R. Albert Mohler examines how this transformation occurred, revealing the underlying cultural shifts behind this revolution.
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The Gospel Truth!
- By angelgirl7 on 04-10-19
By: R. Albert Mohler
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Last Call for Liberty
- How America's Genius for Freedom Has Become Its Greatest Threat
- By: Os Guinness
- Narrated by: Os Guinness
- Length: 14 hrs and 40 mins
- Unabridged
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The hour is critical. The American republic is suffering its gravest crisis since the Civil War. Conflicts, hostility, and incivility now threaten to tear the country apart. Competing visions have led to a dangerous moment of cultural self-destruction. This is no longer politics as usual, but an era of political warfare where our enemies are not foreign adversaries, but our fellow citizens. Yet the roots of the crisis are deeper than many realize. Os Guinness argues that we face a fundamental crisis of freedom, as America's genius for freedom has become her Achilles' heel.
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Thought Provoking Work On Liberty In America
- By Ezekiel on 05-28-19
By: Os Guinness
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Democracy in Black
- How Race Still Enslaves the American Soul
- By: Eddie S. Glaude Jr.
- Narrated by: Kevin Free
- Length: 7 hrs and 11 mins
- Unabridged
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America's great promise of equality has always rung hollow in the ears of African Americans. But today the situation has grown even more dire. From the murders of black youth by the police to the dismantling of the Voting Rights Act to the disaster visited upon poor and middle-class black families by the Great Recession, it is clear that black America faces an emergency - at the very moment the election of the first black president has prompted many to believe we've solved America's race problem.
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The Dysfunctional Mindset of American
- By Paul T. on 07-09-16
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What It Means to Be Moral
- Why Religion Is Not Necessary for Living an Ethical Life
- By: Phil Zuckerman
- Narrated by: Paul Brion
- Length: 11 hrs and 46 mins
- Unabridged
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In What It Means to Be Moral: Why Religion Is Not Necessary for Living an Ethical Life, Phil Zuckerman argues that morality does not come from God. Rather, it comes from us: our brains, our evolutionary past, our ongoing cultural development, our social experiences, and our ability to reason, reflect, and be sensitive to the suffering of others.
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Praise for Faith No More
- By Amazon Customer on 12-08-19
By: Phil Zuckerman
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A Bound Man
- Why We Are Excited About Obama and Why He Can't Win
- By: Shelby Steele
- Narrated by: Richard Allen
- Length: 3 hrs and 21 mins
- Unabridged
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From the New York Times best-selling and controversial author Shelby Steele comes an illuminating examination of the complex racial issues that confront presidential candidate Barack Obama in his race for the White House, a quest that will be one of those galvanizing occasions that forces a national dialogue on the current state of race relations in America.
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The Masks We Wear
- By C. Matthew Hawkins on 09-01-20
By: Shelby Steele
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A Time to Build
- From Family and Community to Congress and the Campus, How Recommitting to Our Institutions Can Revive the American Dream
- By: Yuval Levin
- Narrated by: Ford Enlow
- Length: 6 hrs and 36 mins
- Unabridged
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Americans are living through a social crisis. Our politics is polarized and bitterly divided. Culture wars rage on campus, in the media, social media, and other arenas of our common life. And for too many Americans, alienation can descend into despair, weakening families and communities and even driving an explosion of opioid abuse. Left and right alike have responded with populist anger at our institutions, and use only metaphors of destruction to describe the path forward: cleaning house, draining swamps. But, as Yuval Levin argues, this is a misguided prescription.
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Incisive and Illuminating
- By Jakob on 01-26-23
By: Yuval Levin
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What Truth Sounds Like
- Robert F. Kennedy, James Baldwin, and Our Unfinished Conversation About Race in America
- By: Michael Eric Dyson
- Narrated by: Michael Eric Dyson
- Length: 6 hrs and 32 mins
- Unabridged
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This audiobook exists at the tense intersection of the conflict between politics and prophecy - of whether we embrace political resolution or moral redemption to fix our fractured racial landscape.
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Riffing on a meeting with RFK and James Baldwin
- By Adam Shields on 06-08-18
What listeners say about I Bring the Voices of My People
Average customer ratingsReviews - Please select the tabs below to change the source of reviews.
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- CJ Stewart
- 03-19-21
One of the...
This is one of the best books that I’ve ever read. It blessed me as a Black man to fully respect Black women for all of their awesomeness.
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- Adam Shields
- 08-01-21
Centering Black women’s experience
Over the nearly 2 years since I Bring the Voice of My People, it has been consistently recommended by a range of people as one of the most important books in the field of Christian racial reconciliation. It has taken me too long to read it, but now that I have, I join my voice and agree, this is not only a book that should be read widely, I think it becomes one of the primary books that I will recommend early in White people’s grappling with issues of race in the church.
Part of the book’s strength is clear definitions and lots of examples and stories, like the definition of racial reconciliation and womanism early in the book.
"A working definition that can guide readers in the first half of the book is this: Racial reconciliation is part of God’s ongoing and eschatological mission to restore wholeness and peace to a world broken by systemic injustice. Racial reconciliation focuses its efforts upon dismantling White supremacy, the systemic evil that denies and distorts the image of God inherent in all humans based upon the heretical belief that White aesthetics, values, and cultural norms bear the fullest representation of the imago Dei. White supremacy thus maintains that White people are superior to all other peoples, and it orders creation, identities, relationships, and social structures in ways that support this distortion and denial." p32
and
"Taking its name from the word coined by Alice Walker, womanist theology can be defined as . . . the systematic, faith-based exploration of the many facets of African American women’s religiosity. Womanist theology is based on the complex realities of [B]lack women’s lives. Womanist scholars recognize and name the imagination and initiative that African American women have utilized in developing sophisticated religious responses to their lives." p32
The two main purposes of this being a Womanist view of racial reconciliation, according to Walker-Barnes, is a focus on Intersectionality and a focus on the wholistic view of healing and liberation. One of the best books I have read to introduce the reader to the concept of intersectionality is So You Want to Talk About Race. Still, I Bring the Voice of My People, not only does as good of a job introducing the concept of intersectionality, but it also brings many practical examples of why intersectionality is essential to racial reconciliation in the church and any discussion about race in the US. Again, many people have a poor understanding of what Intersectionality is. And Walker-Barnes, I think, frames it well.
"Identity is not just additive; it is multiplicative. If I were writing it as an algebraic equation, I would write it like this: RacialGenderIdentity = Race + Gender + (Race*Gender) In other words, African American women will share some experiences with African American men by virtue of their race, and they will share some experiences with all women by virtue of their femaleness. But their location at the intersection of race and gender predisposes them to experiences of gendered racism that are qualitatively and quantitatively different from those of African American men (and certainly from White men), White women, and sometimes even other women of color." p33
So much of the book is framed in ways that many that oppose CRT would agree with. But Critical Race Theory is important in looking at structures of how the reality of Race came to be so powerful in the US. Much of the book’s first half is either laying out the history and reality of race or the history and weaknesses of the Christian (especially Evangelical) racial reconciliation movement. That background cannot really be skipped because the shared understanding is essential to the constructive theological model of racial reconciliation at the end of the book. The framing of the modern conception of race requires a discussion of color-blind racism. This matters both for social understanding outside the church but also for a theological understanding inside the church, as this passage lays out:
"Symmetrical treatment is the dominant Christian approach to racial reconciliation. The argument follows along these lines: Race is socially constructed, that is, a human rather than divine creation. Race obscures God’s intentions for humanity; therefore, it is sinful. All racial categories are equally sinful, that is, blackness is as problematic as whiteness. The solution is for Black people to stop seeing themselves as Black, for White people to stop seeing themselves as White, and for all of us to see ourselves as Christians." p62
Again, intersectionality is essential to the discussion because Womanist vision is to resist single-axis thinking:
"Multiplicity recognizes that we are always raced and gendered, but also acknowledges that, in varying contexts, different aspects of our identity will be more salient. For example, in a predominantly White environment, my blackness may stand out and be the primary lens through which I interpret my experience. If I am in France, my Americanness may be the most salient factor. This approach to multiplicity is similar to the tendency in antiracist and antisexist organizing to treat race and gender as mutually exclusive domains that can be engaged separately from one another. When women of color are engaged in antiracist work with our male colleagues, we are often expected to assume a “race first, gender second” mentality, that is, to effectually relegate the non-raced layers of our identity to the background. When we are engaged in antisexist work with our White female peers, we are expected to do the same thing with respect to gender, focusing upon the universal experience of womanhood (as if such a thing exists). Both represent single-axis frameworks. And both are highly problematic for women of color." p91
I have appreciated Womanist perspectives as I have been reading through Dr. Wil Gafney’s biblical work and Walker-Barnes on racial reconciliation because different people ask different questions, which matters to how issues are framed. No other book I have read on Christian racial reconciliation has had extended sections on colorism, beauty, and patriarchy. It is exactly this point that Brenda Salter McNeil points to when she discusses resistance to church involvement among the more recent racial justice movements. Because the church often has been patriarchal and/or primarily approaching justice with single-axis thinking, newer justice movements that Black women in decentralized power structures heavily organize are reluctant for church involvement because of the historic prioritization of male hierarchical leadership.
I could easily make this into an even more quote-focused post. I primarily listened to the audiobook but kept going back to the kindle edition to make highlights. (The kindle and audio are not synced, and there are several places where the audio has minor word errors or differences). If you want to look at my Goodreads pages, I have nearly 40 highlights and notes.
The second half of the book is an extended discussion of the book Color Purple by Alice Walker to give shared language and imagery from which Walker-Barnes builds a model of racial reconciliation. I have passed on my recommendation of the book to several, and I hope to have some good discussions with friends about the constructive model. I plan on rereading the book in a couple of months and think about some of the implications of her model. I am not going to try to describe the model in full, but present this long quote from the end of the book as a summary:
"In this chapter, I have offered a model of racial reconciliation consistent with what Thurman calls “the discipline of reconciliation . . . [which] applies not only to ruptured human relations but also to disharmony within oneself created by inner conflict. The quality of reconciliation is that of wholeness; it seems to effect and further harmonious relations in a totally comprehensive climate.”78 Alice Walker’s The Color Purple exemplifies the wholistic nature of reconciliation that Thurman describes. It demonstrates how the lives and the narratives of women of color contain tremendous power to reveal the intersectional nature of oppression, the complicated legacy that it leaves, and the incredibly complex work that is required for liberation, healing, and transformation. It reveals that, more often than not, genuine racial reconciliation does not begin with an invitation to bridge building; neither does it require forgiveness of behaviors, attitudes, and social systems whose evil is of such a magnitude that they could be forgiven only by God. Instead, true racial reconciliation often begins with a curse. “Until you do right by me” is the cry that must be uttered by the oppressed, and it is the challenge that must be met by the oppressor. To revisit and expand the definition that I offered in the introduction to this volume, racial reconciliation is part of God’s ongoing and eschatological mission to restore wholeness and peace to a world broken by systemic injustice. Racial reconciliation is a social justice movement that focuses upon dismantling White supremacy, the systemic evil that denies and distorts the image of God inherent in all humans based upon the heretical belief that White aesthetics, values, and cultural norms bear the fullest representation of the Imago Dei." p229
Walker-Barnes is modeling a deep reconciliation, not just visual diversity or casual friendship. The depth of her vision exceeds what an older model of racial reconciliation has as its image. At the same time, the depth of reconciliation modeled answers the critique of many anti-CRT Christians that suggest that CRT or anti-racism is incapable of being part of a Christian vision of wholeness.
I need to reread this to absorb the nuance and think through some of the implications for areas with different choices than what I have considered before. Still, I think this is among the most important books I have read on Christian racial reconciliation.
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