![]() “ rooted in the experience of former enslaved people in the South who prevented from gaining property,” Weiss continues. was the root of power, and the absence of property was the root of disempowerment,” San Diego State University history professor Andrew Weiss says. ![]() “ extraordinary value for ownership of property. For Black families in particular, home-ownership was a way to generate decades of wealth, making up for the potential wealth lost to chattel slavery. The beginning of the 20th century marked a period in which increasingly high numbers of Americans switched from renting homes to owning them, and Evanston provided both the land to develop houses and the opportunities to be economically successful. “By 1900, there was a demarcation, where there was to push groups of people in certain areas of Evanston, the most visible group being the Black community,” Robinson shares.Īs racist sentiment began to grow in Evanston, so did its population. “Everyone lived everywhere Evanston was very rural before 1900,” Dino Robinson, founder and executive director of Shorefront Legacy Center, an organization aiming to archive the Black history of Chicago’s North Shore, says.Īs larger swaths of African Americans began to migrate into Evanston, things began to change. When Evanston’s Black community began to emerge in the late 1880s, reaching a population of approximately 125 people, they lived amongst a relatively integrated society. Neighborhoods are symbolic of a city’s history, and in Evanston, our neighborhoods are monoliths of a complicated past-one of segregation and progress, of inequity and enfranchisement. On almost every block, there appears to be an ivory-brick church enshrined in old-English handwriting or a house whose porch splinters at the base, a physical representation of its use over the decades. Roots run deep here, and it’s obvious why. From the town’s locational assets-Northwestern, Chicago and Lake Michigan-to its ambitious and business-oriented citizenry, Evanston has garnered a reputation for being one of the most productive towns in the nation.Īt the core of Evanston is its neighborhoods: the life-blood of the city. J.Since its founding in 1863, Evanston has been perceived as an emblem of opportunity. Global Catholicism: Diverse, Troubled, Holding Steady by: Carney, J. Theme 2: Freedom of Mind by: Simon, Xolile, et al. Reimagining GO and SEND Mission Paradigms for an Age of Global Migration and World Christianity by: George, Sam Published: (2023) Learning from the Herstory of Preaching in the Global South: Reflections on the Preaching Lives of Rebecca Protten and Dora Yu by: Clark, Edgar “Trey” Published: (2021)Įcumenical Theological Education in the Context of World Christianity by: Sinner, Rudolf von 1967- Published: (2022) What To Do with World Religions? by: Ramey, Steven W. Migration and the Making of Global Christianity by: Jeyaraj, Daniel 1955- Published: (2022) Sex Reassignment Technology: The Dilemma of Transsexuals in Islam and Christianity by: Mohd. We reap what we sew: perpetuating biblical illiteracy in new English Religious Studies exams and the proof text binary question by: Bowie, Robert A., et al. Published: (2022)Įvangelizing White Americans: Sacrifice, Race, and a Korean Mission Movement in America by: Kim, Rebecca Y. The Making and Shaping of World Christianity: Commemorating the Legacies of Andrew F. Unheard Voices from the Global South by: Fraley, Austin Published: (2018)Ī New Ecumenism? Christian Unity in a Global Church by: Rausch, Thomas P. The Role of Christian Women in the Global South by: Ma, Julie Published: (2014)Ĭhristianity’s shift from the Global North to the Global South by: Hickman, Albert W. The article concludes with a discussion of some of the problematic presuppositions of this construct.Ī Mission to the “Graveyard of Empires”? Neocolonialism and the Contemporary Evangelical Missions of the Global South by: Nami, Kim Published: (2010) The article also argues that this binary forms the fulcrum of a particular conceptualization of world Christianity as a postcolonial project, theorized by Lamin Sanneh, and shows how this postcolonial agenda fashions the representation of migrant Christianity in Europe. It argues that this triangulation is brought into play to underscore the binary of the vibrancy and growth of Christianity in the global South' on the one hand and the decline and decay of European Christianity on the other, and that both the selective representation of migrant Christianity and its discursive functionality within triangulation aim to reinforce this binary. This article investigates the discursive triangulation of migrant Christianity in Europe, European Christianity and Christianity in the global South' in certain world Christianity discourses, with particular attention for the representation and discursive functionality of migrant Christianity within this triangulation.
0 Comments
Leave a Reply. |