ABSTRACT Colonisation has been violent in many instances towards Black people. This form of violence has not only occurred physically but indeed has happened epistemologically as well. Attempts at debunking the falsehoods that have over centuries been spread about Africans and their ways of life are sometimes exacerbated by the very Africans who seem to have imbibed these falsehoods. In the case of theology and practical theology specifically, we find that the dominant narratives are still allowed to exist with no due regard for the harm caused to certain communities. A humanising education is most needed for a country that has yet to have sincere and difficult conversations on the production of knowledge presently and for the future.

ABSTRACT In this article, I apply a Black feminist theory to unmask the biblical experiences of Hagar and The Queen of Sheba, drawing parallels to the experiences of Black South African women and elucidating their roles as immortal symbols of determination. In the process, by synthesising Black feminist ideologies with biblical exposition, this article illuminates the intersections of race, gender, and power dynamic forces within their biblical experiences. Hagar exemplifies the struggles of Black women against subjugation, showcasing resilience and agency in the face of adversity. Similarly, The Queen of Sheba emerges as a symbol of sovereignty and intellect, contesting male-orientated structures and advocating for her community's interests. Conclusively, the biblical experiences of these two women serve as powerful exemplars of strength and purpose for Black South African women. Through their biblical experiences, these women transcend historical or religious figures, becoming symbols of empowerment and agency in the face of oppression.

ABSTRACT It is necessary to draw from and push forward the Black radical tradition to realize a world free from racial capitalism. Drawing on the work of Keri Day, I argue that the Azusa Street Revival represents a stream of the Black radical tradition. Further, I contend that the civil rights movement associated with Martin Luther King Jr. represented a continuation of this stream. Specifically, I argue that the Azusa Street Revival and the Beloved Community as envisioned and built by King formed what I call anti-political communities. I refer to these communities as anti-political because they reject the politics of racial capitalism and begin the work of building outside its domain via the Black radical tradition. These anti-political communities tore down racial capitalism through the new kind of community they built, and they have lessons for how we can do so in the present.

ABSTRACT Most historical studies about the Great Awakening in the United State emphasize the massive conversion of people from different denominations and backgrounds. Admiredly, a few have emphasized the conversion of African enslaved people during this period. This article examines only the conversion of African enslaved people during the First Great Awakening, from 1734 to 1742, and its connections to preaching freedom movements and subsequent developments in the African American Church. I looked at various methods used in the conversion of enslaved African in protestant Christianity. In general, this article presents a new argument that identifies the First Great Awakening as an early example of the fight for equality and freedom in the African American Church, comparable to the later movements in the AME and Black Baptist churches and the Civil Rights Movement.

ABSTRACT Towards a Critical White Theology is a landmark text that tentatively begins to offer some constructive postures and paradigmatic shifts for discerning and dismantling Whiteness, for the sake of greater equity and faithfulness to the God revealed in Jesus Christ. Various authors (from the USA, UK and New Zealand) engage in a range of fields, including biblical studies, church history, education and formation, mission, church life, Whiteness in the USA, as well as public life in general, exposing the far-reaching tendrils of Whiteness whilst carefully proposing some irenic steps forward that must be taken by White people. Essays unpack experiences and emphases from a range of people who consider the positionality of modern racialisation as a critical factor that White people must recognise in themselves if the problems of racism and far-right extremism are to be resisted today.

ABSTRACT In this essay, I analyse the language and message of two songs that are written within the framework of a postcolonial critique of imperial and neo-colonial Christianity. In both songs, the artists make counter claims toward Christianity and call the Haitin people to reject its colonized form and reclaim their ancestral faith of Vodou. The first lyric, “Guede/Gede,” is a rasin song (roots music) composed by the famous Haitian band Rasin Bwa Kayiman. This band follows the musical genre of mizik rasin, rara, rabòday, and the rhetoric of resistance and liberation tradition of Boukman Eksperyans, RAM, Boukan Ginen, Racine Figuier, etc. The second song I examine is called “E Si’ L Pavle Vini” and is written by the Haitian rasta artist-activist Tiga Jean Baptiste. The chapter closes with some recommendations on how practitioners of Vodou and Protestant Christianity can pursue healthy interfaith dialogue toward generous tolerance, inclusivism, and human flourishing.

ABSTRACT The #BlackLivesMatter (BLM) movement is a contemporary resurgence of the Black Revolution in the U.S. focused on challenging anti-Black policing, police murders of unarmed Black peoples, and legal-justice racial inequalities. Black theology aims to connect African American experience and the Black struggle for freedom and justice to the transcendent and the divine. While not a specifically religious movement, BLM can benefit from the theological concepts, resources, and methods of Black theology to inspire and empower the contemporary liberation fight of resistance to racism and White supremacy. In turn, Black theology can profit from BLM’s self-conscious, intentional embracing and affirmation of diversity, inclusivity, and radical self-love especially in relationship to the LGBTQ community as well as respond more critically to violence against Black women and multidimensional Black oppressions. This paper puts Black theology in conversation with BLM in order to influence and embolden the contemporary Black Revolution in America.