Trueman rightly I think, challenges this from Tisby
"White Christians have to face the possibility that everything they have learned about how to practice their faith has been designed to explicitly or implicitly reinforce a racist structure."
what Tisby should understand...
I think is that its actually possible that many of us HAVE. Ok I will face the possibility. And then I will think "Well, the WCF was written well before race-based slavery became a thing" and the idea of 'quiet time' or whatever is pretty race neutral
And then I'll think also "the things I have learned to practice my faith ACTUALLY look really similar to the things a lot of black Christians ALSO do to practice their faith"
So yeah, I think I faced it. Does my dislike of clapping and swaying in church happen because we white folk want to 'enforce a racist structure'.
Is my personality trait of decorum really race-based? Don't think so.
and now I've read Tisby's review. I see (as I usually do) no *specifics* about, say, some putatively neutral practice of American evangelical Christianity which might be 'designed' to reinforce white supremacy.
if George's accumulation of stuff is so devastating...
to make you question the whole thing, how about one compelling example?
or is it just cumulative weight? maybe. But there are risks there of lumping things in for cumulative weight that don't belong. I've seen that with analyses of why Trump is guilty of incitement....
... and with why there was definitely ballot fraud that shifted the election.
Its like I'm in a trial, and the accused looks legit guilty based on evidence, and then the prosecutor throws in "and he's also ugly! and his mother didn't like him! and you can just tell by looking"
and now I'm questioning the whole set of evidence.
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'During the Roman occupation of Mauretania, the Godala Berber tribe fled to the south towards the Draa oasis and enslaved the local Haratin population. They have historically inherited their slave status and family occupation, have been endogamous, and socially segregated.
Some communities differentiated two types of slaves, one called 'Abid or "slave" and Haratin or "freed slave". However, per anthropologist John Shoup, both 'Abid and Haratin were not free to own land or had equivalent property rights.
Regardless of whether they were technically free or not, they were treated as socially inferior in the communities they lived in.