Abstract
It is an honor to be asked to reflect on the life and work of C. Eric Lincoln, probably the most senior African American sociologist I had heard of as I was acquiring skills and competence in the discipline. Not only was Lincoln a sociologist, he specialized in the sociology of religion, the specialization of my focus. As a graduate student at the University of California, Berkeley, I read Lincoln’s works with great thirst. This was the 1970s.
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Notes
See Mechal Sobel, Trabelin’ On: The Slave Journey to An Afro-Baptist Faith (Westport, CT: Greenwood Press, 1979).
This conception of intentionality has begun to be employed by the African Atlantic Research Team, first of the Department of Ethnic Studies at the University of Colorado, Boulder and now of Michigan State University. We have drawn our understanding from studying Ruth Simms Hamilton’s articulation of three propositions shared by those of African descent and living in the African Diaspora. She contends that the propositions are a beginning place through which solid theoretical work on common and diverse aspects of the African Diaspora can be better understood. We accept Hamilton’s challenge and have begun to adjust the proposition concerning “creative organizational and individual response to oppression.” We expand these creative actions beyond mere responses to oppressive conditions to include pro-active expressions of the cultural aesthetics of a community no matter its location within the African Atlantic. See Ruth Simms Hamilton, ed., Routes of Passage: Rethinking the African Diaspora (African Diaspora Research Project), (Lansing, MI: Michigan State University Press, 2003).
Vincent Harding, There Is a River: The Black Struggle for Freedom in America (New York: Vintage Books, 1983).
C. Eric Lincoln and Larry Mamiya, The Black Church in the African American Experience (Durham, NC: Duke University Press, 1990), p. 403.
For a profound exploration of women’s indispensability to the Black Church and the African American community as a whole see Cheryl Townsend Gilkes, If it Wasn’t for the Women (Maryknoll, NY: Orbis Books, 2001).
Emilie M. Townes, Breaking the Fine Reign of Death (New York: Continuum, 1998);
Jacqueline Grant, White Women’s Christ, Black Women’s Jesus (Atlanta, GA: Scholars Press, 1989);
Katie Cannon, Black Womanist Ethics (Atlanta, GA: Scholars Press, 1988);
Evelyn Brooks Higginbotham, Righteous Discontent: The Women’s Movement in the Black Baptist Church, 1880–1920 (Cambridge, MA: Harvard University Press, 1993);
Delores S. Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk (Maryknoll, NY: Orbis Books, 1993);
Cheryl Townsend Gilkes, If it Wasn’t for the Women (Maryknoll, NY: Orbis Books, 2001);
Sylvia Jacobs, ed., Black Americans and the Missionary Movement in Africa (Westport, CT: Greenwood Press, 1983);
Jualynne E. Dodson, Engendering Church: Women, Power, and the A.M.E. Church (Lanham, MD: Rowman Littlefield Publishers, Inc., 2002).
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© 2003 Alton B. Pollard, III and Love Henry Whelchel, Jr.
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Dodson, J.E. (2003). The Lincoln Legacy: Challenges and Considerations. In: Pollard, A.B., Whelchel, L.H. (eds) How Long This Road. Black Religion/Womanist Thought/Social Justice. Palgrave Macmillan, New York. https://doi.org/10.1057/9781403981554_6
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DOI: https://doi.org/10.1057/9781403981554_6
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