Sarah Azaransky

This Worldwide Struggle: Religion and the International Roots of the Civil Rights Movement identifies a network of black Christian intellectuals and activists who looked abroad, even in other religious traditions, for ideas and practices that could transform American democracy. From the 1930s to the 1950s, they drew lessons from independence movements around for the world for an American racial justice campaign. Their religious perspectives and methods of moral reasoning developed theological blueprints for the classical phase of the Civil Rights Movement. The network included professors and public intellectuals Howard Thurman, Benjamin Mays, and William Stuart Nelson, each of whom met with Mohandas Gandhi in India; ecumenical movement leaders, notably YWCA women, Juliette Derricotte, Sue Bailey Thurman, and Celestine Smith; and pioneers of black Christian nonviolence James Farmer, Pauli Murray, and Bayard Rustin. People in this group became mentors and advisors to and coworkers with Martin Luther King and thus became links between Gandhi, who was killed in 1948, and King, who became a national figure in 1956. Azaransky's research reveals fertile intersections of worldwide resistance movements, American racial politics, and interreligious exchanges that crossed literal borders and disciplinary boundaries, and underscores the role of religion in justice movements. Shedding new light on how international and interreligious encounters were integral to the greatest American social movement of the last century, This Worldwide Struggle confirms the relationship between moral reflection and democratic practice, and it contains vital lessons for movement building today.

Religion and the International Roots of the Civil Rights Movement

This Worldwide Struggle

Religion and Politics in America's Borderlands brings together leading academic specialists on immigration and the borderlands, as well as nationally recognized grassroots activists, who reflect on their varied experiences of living, working, and teaching on the US-Mexico border and in the borderlands. Upper level undergraduate students, graduate theology and social science students, and the educated public would benefit from its incisive analysis of the ways the borderlands challenge conventional interpretations of Christianity.

Religion and Politics in America's Borderlands

Assistant Professor of Social Ethics Sarah Azaransky

Commonwealth Professor of Religious Studies Charles Marsh

Peter Slade

Lived Theology contains the work of an emerging generation of theologians and scholars who pursue research, teaching, and writing as a form of public responsibility motivated by the conviction that theological ideas aspire in their inner logic toward social expression. Written as a two-year collaboration of the Project on Lived Theology at the University of Virginia, this volume offers a series of illustrations and styles that distinguish Lived Theology in the broader conversation with other major approaches to the religious interpretation of embodied life. The book begins with a modest query: How might theological writing, research, and teaching be expanded to engage lived experience with the same care and precision given by scholars to books and articles? Behind this question lies the claim that theological engagements and interpretations of lived experience offer rich and often surprising insights into God's presence and activity in the world. Answers to, and explorations of, this question form the narrative framework of this groundbreaking volume. Lived theology is shown to be an exceedingly curious enterprise, transgressing disciplinary boundaries as a matter of course, examining circumstance, context, and motivation, and marshalling every available resource for the sake of discerning the theological shape of enacted and embodied faith. Understanding the social consequences of theological ideas is a task with wide ranging significance, inside the academy and in the broader forums of civic discussion. Contributors consider Lived Theology from a diverse array of experiences and locations, including towns in Mississippi struggling with histories of racist violence and murder; a homeless shelter in Atlanta; churches in the Democratic Republic of Congo; faith based volunteer organizations in Columbus, Ohio; and a college classroom in the Midwest. This innovative work offers a fresh and exciting model for scholars, teachers, practitioners, and students seeking to reconnect the lived experience of faith communities with academic study and reflection.

Sarah Azaransky

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