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Racial Reconciliation

Black Masculinity, Societal Indifference, and Church Socialization

Steven Randolph Cureton

Racial Reconciliation: Black Masculinity, Societal Indifference, and Church Socialization pursues the deconstruction and construction of black masculinity. This book is partly exploratory in that it presents an abundance of profound quotes from historical and contemporary blacks who have a vested interest in race relations. It could be that the United States of America has not been ready to be receptive to the idea that blacks not only can recognize their own oppression but also can articulate with accuracy the human nature of the oppressor. This book aims to directly confront the nature and extent of racism and discrimination in an era that boasts about racial progress and a similar era whereby modern day churches perceive themselves as beacons of morality and racial harmony.

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2. Wickedly Black: Making Monsters out of Black Males


Chapter Two

Wickedly Black

Making Monsters out of Black Males

We have to acknowledge the fact that racial progress with respect to economic, educational, employment, material acquisition, and social mobility has been achieved as a result of civil rights legislation (Ifill, Lynch, Stevenson, and Thompson, 2018; Wilson, 2009; West, 2001: Dyson, 2000). However, this does not mean that racial oppression has disappeared, and a primary notification rests with whites’ continued investment in a fear ideology of black masculinity as criminal and sexually predatory. The image of the black predator, the black stud, and the black brute continues to saturate the collective conscience of America. What’s more, it has been argued that white male protectionism is necessary to shield white women from the black predator, the black stud, and the black brute. Alternatively, there are no such protections that black women routinely benefited from aside from spurts of black male rebels, revoltists, and revolutionaries that did not subscribe to notions that black women inherently harbored a decreased level of feminization that makes her no white man’s victim under any circumstances (Ferber, 2007; Collins, 2005; Baker, 1993; Ture and Hamilton, 1992). Lost in translation regarding black women’s femininity, for ←39 | 40→purposes of miscegenation and oppressive victimization was the beauty of the black female body.

Bernier, continues, speaking, he says, only for himself: “I have never seen anything more beautiful” than the naked black slave girls for sale at Moka in the Indian Ocean...

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