Unpacking Christian Privilege in a Nation Asserting "Religious Pluralism"

Unpacking Christian Privilege
in a Nation Asserting
“Religious Pluralism”
Dr. Warren J. Blumenfeld
warrenblumenfeld@gmail.com

 Dr. Warren J. Blumenfeld is available to
come to your campus or community
organization.
 Contact: warrenblumenfeld@gmail.com

The Flow
 Multiple Ways of
Knowing and Thinking
 Working Definitions
 Social Identities
 Ascribed Identities
 Dominant Identities
 Subordinated Identities
 Intersectionality
 Privilege
 Hegemony
 Cultural Imperialism
 Cultural Genocide
 Deculturalization
 Discourse
 Christian Privilege
Continuum
 Rationalization / Justification
 “Secularization”
 Pluralism
 Religious Oppression
 “Racialization” of Religion
 Levels
 Hot Topics
 Looking at Language
 Examples of Christian
Privilege
 Resistance
 Teaching Religious Pluralism
 References

 We will not argue or try to prove that one tradition is more “right” than another.
 We will seek to learn from one another, to listen and share rather than argue and
pronounce.
 We will come together as equals, as a gathering of seekers without hierarchy
within and among traditions.
 We will speak honestly, as far as we understand our own tradition and
experience.
 We will ask questions to seek a deeper sense of understanding rather than to call
into question the validity of another’s statement.
 We will approach each other with the understanding that our knowledge is
limited.
 We will approach each other by first acknowledging and then setting aside our
preconceived ideas or prejudices.
 We will look for both similarities and differences.
 We will look to explore not only the historical and intellectual dimensions of our
traditions, but also to understand the whole of the spirit and heart of each
religious experience. We do this so that we might emerge enlightened,
broadened, and deepened.
Guidelines for Interreligious Dialogue
adapted from: Journal of Ecumenical Studies

What comes to your mind
when you hear the term
“Religion”

What comes to your mind
when you hear the term
“Spirituality”

Multiple Ways of Knowing and Thinking

Multiple Ways of Knowing and Thinking
 The fish are the last to see or even feel the
water around them because it is so pervasive,
so taken for granted, so “normal.”
 So too is privilege for those who have it.
 Those who do not have it, they function
marginally outside of water, and they
understand and perceive the unearned
socially-granted privileges of the dominant
group(s).

Working Definitions
 Social Identities
 Ascribed Identities
 Dominant Identities
 Subordinated
Identities
 Intersectionality
 Privilege
 Hegemony
 Cultural Imperialism
 Cultural Genocide
 Deculturalization
 Discourse

Identity
“the organization of the individual’s drives,
abilities, beliefs, and history into a consistent
image of self. It involves deliberate choices
and decisions, particularly about work, values,
ideology, and commitments to people and
ideas.”
Anita Woolfolk

Ascribed Identities
 In large part, identity depends
on who the world around me
says I am.
 Charles Horton Cooley:
Other people are the
mirror in which we see
ourselves: the
“Looking Glass Self.”

Eric Erikson
 There is a genetic,
instinctual drive or quest
for identity.
 This propels personality
development.
 Development is contingent
on how we handle “identity
crises” or “tasks” at various
stages of life.

Erikson’s Stages of
Psychosocial Development
Approximate Age Ego Quality to Develop
0 - 1 Basic Trust v. Basic Mistrust
2 - 3 Autonomy v. Shame, Doubt
4 - 5 Initiative v. Guilt
6 - 12 Industry v. Inferiority
13 - 18 Identity v. Role Confusion
19 - 25 Intimacy v. Isolation
26 - 40 Generativity v. Stagnation
40 + Ego Integrity v. Despair

Erikson’s Stage 5: Adolescence
Ages 13 – 18:
Identity v. Role Confusion
“Who am I now?’
“Who was I before?”
“Who will I become?”

ACTIVITY:
Complete the sentence using
as many descriptors as you can
think of in 60 seconds:
“I am…”

“Dominant” (or “Agent”) & “Subordinate”
(or “Minoritized” or “Target”) Identities
 “Subordinated”:
 When our inner and outer experiences
are not in harmony.
 The aspect of identity that is the target
of others’ attention, and subsequently
of our own attention.
 This is often what sets us apart as
exceptions or “other” in other people’s
minds.

Some Social Identity Categories
in U.S. Society
 Race
 Ethnicity
 Nationality
 Linguistic
Background
 Sex Assigned at
Birth
 Religion
 Sexual Identity
 Gender Identity &
Expression
 Socioeconomic Class
 Age
 Physical and Mental
Abilities
 Physical Size &
Appearance

Audre Lorde
 “Mythical Norm” in the
United States:
 White
 Thin
 Male
 Young
 Heterosexual
 Christian
 Financially Secure

Beverly Daniel Tatum
 When a member of a target
group demonstrates positive
qualities believed to be more
characteristic of dominants, the
individual is defined by
dominants as an anomaly.
 Targets are very well informed
about the dominants, but rarely
vice versa.

Beverly Daniel Tatum
 Dominants often do not like to be reminded of
the existence of inequality.
 Comfort is a privilege of dominants.
 Targets are often not comfortable, and may
express this discomfort to dominants.
 This can make dominants feel uncomfortable,
guilty, or shameful.
 Dominants often tell targets: “Oh, don’t be so
sensitive,” or “You are overreacting,” or “You
are using the ‘race card,’” or “You are so
angry!”
 Dominants need to listen and hear the
experiences of targets without discounting
them.

Intersectionality or Intersectionalism
 Kimberlé Crenshaw
 Distinguished Professor of Law,
UCLA Law School
 Definition: the study of
intersections between forms or
systems of oppression,
domination, or discrimination,
 And how these impact the lives
of people by investigating
multiple identities.

Intersectionality or Intersectionalism
 Each person is composed of MULTIPLE
identities that interconnect with each other.
 Depending on time and location, some of
these identities may seem more or less
important to the individual.
 Most of us have some identities accorded
more social privilege.
 Simultaneously having some identities
accorded less social privilege.

Privilege
 Privilege: A right or immunity granted as
a peculiar benefit, advantage, or favor;
such a right or immunity attached
specifically to a position or an office.
 Granted, not earned
 Grants favor, benefit, advantage
 In this case, Christian status or
background grants this unearned benefit
Peggy McIntosh

Christian Privilege:
 Not Monolithic,
 Not a Binary between those who have
Christian Privilege, on one side, and those
who do not on the other.
 A Continuum or a Hierarchy based on:
 Historical Factors
 Numbers of Adherents
 Degrees of Social Power
(Warren J. Blumenfeld)

Christian Privilege Continuum
Mainline
Protestant
Denominations
Other Christian
Denominations
Non-Christian
Denominations &
Non-Believers
Presbyterian,
Congregationalist,
Methodist,
Lutheran, Baptist,
Amish, African
American, Asian
American, Latino/a
Churches, Quaker,
Mennonite, Seventh-
Day Adventist,
Jehovah’s
Witnesses, Mormon,
Christian Science,
Eastern & Greek
Orthodox, Catholic
Muslim, Jewish,
Hindu, Buddhist,
Wicca, Jain,
Pagan, Atheist,
Agnostic, Shinto,
Sikh, Druid, UUA,
Voodooist, and
over 5,000 more,
and Non-Believers.

Hegemony
(Antonio Gramsci)
 How the dominant group successfully
disseminates its particular form of social
reality and social vision in a manner as to
be accepted as common sense, as normal,
as universal.
 And even at times by those who are
marginalized, disempowered, or
rendered invisible by it (Rosemarie Tong).
 Hegemony maintains the marginality of
already marginal groups.

Discourse
 In the service of hegemony, it
includes the ideas, written
expressions, theoretical
foundations, and language of
the dominant culture.
 These are implanted within
networks of social and political
control, described by Michel
Foucault as Regimes of Truth,
which function to legitimize
what can be said, who has the
authority to speak and be
heard, and what is authorized
as true or as THE Truth.
Michel Foucault

Cultural Imperialism
 A specific form of hegemony,
according to Iris Marion Young,
that involves the
universalization of a dominant
group’s experience and culture,
and its establishment as the
norm.

Christian Hegemony
 A form of Cultural Imperialism is
Christian Hegemony, defined as:
 "the overarching system of advantages bestowed on
Christians. It is the institutionalization of a Christian
norm or standard, which establishes and perpetuates
the notion that all people are or should be Christian
thereby privileging Christians and Christianity, and
excluding the needs, concerns, ethnic/religious
cultural practices, and life experiences of people who
are not Christian. At times overt and sometimes
subtle, Christian hegemony is oppression by design
and intent, and also neglect, omission, erasure, and
distortion."
(Warren J. Blumenfeld)

Deculturalization and
Cultural Genocide
(Joel Spring)
 Deculturalization:
 The attempt to destroy other cultures through
forced acquiescence and assimilation to
majority rules and standards.
 Cultural Genocide:
 The process of destroying a people’s culture
and replacing it with a new culture. This works
through the process of deculturalization.

Rationalization / Justification
 Proselytizing Christians’ one “true” faith:
 “Therefore, go and make disciples of all
nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit,
and teaching them to obey everything I have
commanded you” (Matthew 28: 19-20).

The “Secularization” of Christian
Religious Practices

While some of the religious significance has diminished over time as
traditional Christian religious practice has entered the public square, on
critical analysis, the clearly religious meanings, symbolism, positionality,
and antecedents of these practices betray claims to mere secularism. The
effect of the so-called “secularization of religion,” in fact, not only fortifies
but, indeed, strengthens Christian privilege by perpetuating Christian
hegemony in such a way as to avoid detection as religion or circumvent
violating the constitutional requirements for the separation of religion and
government. Christian dominance, therefore, is maintained by its relative
invisibility, and with this invisibility, privilege is neither analyzed nor
scrutinized, neither interrogated nor confronted. Dominance is perceived as
unremarkable or “normal,” and when anyone poses a challenge or attempts
to reveal its religious significance, those in the dominant group brand them
as “subversive” or as “sacrilegious.” Schlosser (2003) contends that the
exposure of Christian privilege breaks a “sacred taboo,” and that “both
subtle and obvious pressures exist to ensure that these privileges continue
to be in the sole domain of Christians. This process is quite similar to the
way in which Whites and males continue to (consciously and
unconsciously) ensure the privilege of their racial and gender groups”
(Warren J. Blumenfeld).

Cultural and Religious Pluralism
 Horace Kallen (1915), coined the
term,
 He felt that ethnic and religious
groups have a “democratic right” to
retain their own cultures and to resist
the “ruthless Americanization” being
forced upon them by segments of the
White Anglo-Protestant population.
 Each of us participates in the social
life of common society while
maintaining one’s distinctive cultural
beliefs and practices.

Religious Oppression
Religious Oppression is the systematic
subordination of those who are [not
Christian] by the dominant Christian milieu
in the United States. This subordination is
a product of power and the unequal power
relationships among religious groups within
American society; it is supported by the
actions of individuals, cultural norms, and
values, institutional structures, and societal
practices.
(Khyati Joshi)

Religious Oppression
Through religious
oppression, Christianity and
its cultural manifestations
function to marginalize,
exclude, and deny the
members and institutions of
[whose who are not
Christian] in society the
privileges and access that
accompany a Christian
affiliation (Khyati Joshi).

German magazine Der Schlemiel, 1904

Southern Baptist Convention, 1996
“Resolution on Jewish Evangelism”
“WHEREAS, There has been an organized
effort on the part of some either to deny that
Jewish people need to come to their
Messiah, Jesus, to be saved:...BE IT
FINALLY RESOLVED, That we direct our
energies and resources toward the
proclamation of the gospel [of Jesus] to the
Jewish people.”

Columnist & Author
 CNBC show “The Big
Idea,” 2007, Ann Coulter
said everyone on earth
should be Christian and
that Jews needed to be
"perfected….It is better if
we were all Christians.”

Alabama Governor Robert Bentley
January 2011:
 "So anybody here today
who has not accepted
Jesus Christ as their
savior, I'm telling you,
you're not my brother
and you're not my
sister, and I want to be
your brother."

Islamophobia
 Islamophobia: prejudice and
discrimination toward the religion of Islam
and Muslims who follow its teachings and
practices.
Muslims Sikhs

Racialization of Religion
The racialization of religion is a
process whereby a specific religion
becomes identified by a direct or
indirect reference to a real or
imagined physical appearance or
ethnic/racial characteristic. Certain
phenotypical features associated
with a group and attached to race in
popular discourse become
associated with a particular religion
or religions. Race thereby becomes
a proxy for religious affiliation in the
[U.S.] visual library (Khyati Joshi).

National Civility Survey
KRC Research & Weber Sandwick, 2010
 Erosion of civility in modern life:
 In human relationships
 Government
 Business
 Media
 On-line
 65% - Major Problem
 71% - Worsened Recently

Christian Privilege
 What are the forms of Christian privilege you
observe?
 How is the nation set up for Christians?
 How is the nation not set up for other
religious groups and atheists?

Hot Topics
 “Intelligent Design”
 Post-9/11 patriotism
 “Under God” in Pledge of Allegiance
 Display of Christian icons and symbols in public/civic location
(especially the 10 Commandments)
 Observance of major Christian holidays
 Marriage for same-sex couples
 Stem cell research
 Reproductive Issues
 Sex Education
 The right to die
 Prayer at sporting or graduation events
 “In God We Trust” & Annuit Coeptis (He [God] (or Providence) has
favored our undertakings) on currency
 Role of religion in politics and the judiciary
 Christian Proselytizing
 “Religious Freedom Restoration” legislation
 Gender inclusive public facilities

Looking at Language
 Cross to bear  Hail Mary Pass
 Knock on wood  Heaven / Hell Binary
 Have an epiphany  Devil’s Advocate
 I’m blessed  Devil may care
 You’re a saint  Cross your fingers
 Baptism by fire  THE Bible
 I take my hat off to you  Old and New Testaments
 “Church and State”  Christian name
 BC / AD (Before Christ / Anno Domini)  Preaching to the choir
 21st Century  Sunday School
 New Millennium  The Good News
 I’ll pray for you  El Niño / La Niña
 God bless America  The Holy Grail of…
 Spreading THE word of God  A Come to Jesus Moment

Examples of Christian Privilege
Taken from: http:pirate.shu.edu/~schlosle/cpexamples.htm
 It is likely that state and federal holidays coincide
with my religious practices, thereby having little to
no impact on my job and/or education
 I can talk openly about my religious practices
without concern for how it will be received by others
 I can be sure to hear music on the radio and watch
specials on television that celebrate the holidays of
my religion
 When told about the history of civilization, I can be
sure that I am shown people of my religion made it
what it is

 I can worry about religious privilege without being
perceived as “self-interested” or “self-seeking”
 I can have a “Jesus is Lord” bumper sticker or Icthus
(Christian fish) on my car and not worry about
someone vandalizing my car because of it
 I can share my holiday greetings without being fully
conscious of how it may impact those who do not
celebrate the same holidays
 I can probably assume that there is a universality of
religious experience

 I can deny Christian Privilege by asserting
that all religions are essentially the same
 I probably do not need to learn the religious
or spiritual customs of others, and I am likely
not penalized for not knowing them
 I am probably unencumbered by having to
explain why I am or am not doing things
related to my religious norms on a daily basis
 I am likely not judged by the improper actions
of others in my religious group

 I can speak or write about my religion, and even
critique other religions, and have these perspectives
listened to and published with relative ease and
without much fear of reprisal
 I could write an article on Christian Privilege without
putting my own religion on trial
 I can travel without others assuming that I put them
at risk because of my religion; nor will my religion
put me at risk from others when I travel
 I can be financially successful without the
assumption from others that this success is
connected to my religion

 I can protect myself (and my children) from people
who may not like me (or them) based on my religion
 Law enforcement officials will likely assume I am a
non-threatening person if my religion is disclosed to
them. In fact, disclosing may actually help law
enforcement officials perceive me as being “in the
right” or “unbiased”
 I can safely assume that any authority figure will
generally be someone from my religion
 I can talk about my religion, even proselytize, and
be characterized as “sharing the word”, instead of
imposing my beliefs on others

 I can be gentle and affirming to people without being
characterized as an exception to my religion
 I am never asked to speak on behalf of all Christians
 My citizenship and immigration status will likely not
be questioned, and my background will likely not be
investigated, because of my religion
 My place of worship is probably not targeted for
violence because of sentiment against my religion

 I can be sure that my religion will not work against
me when seeking medical or legal help
 My religion will not cause teachers to pigeonhole me
into certain professions based on the assumed
“prowess” of my religious group
 I will not have my children taken away from me by
governmental authorities who are aware of my
religious affiliation
 Disclosure of my religion to an adoption agency will
likely not prevent me from being able to adopt
children

 If I wish to give my children parochial religious
education, I probably have a variety of options
available
 I can be sure that when someone in the media is
referring to “G-d”, the are referring to my Christian
G-d
 I can easily find academic courses and institutions
that give attention only to people of my religion
 My religious holidays are so completely “normal”
that, in many ways, they may appear to no longer
have any religious significance at all

 The elected and unelected officials of my
government probably are members of my
religious group
 When swearing an oath, I am probably
making this oath by placing my hand on the
scripture of my religion
 I can openly display my religious symbol(s)
on my person or property without fear of
disapproval, violence, and/or vandalism

Sherry Watt’s “Privilege Identity
Exploration” (PIE) Model
When raising and discussing issues of
oppression and privilege, a number of types of
resistance may emerge:

 Denial – “It’s not Christian privilege. I worked hard for
everything I have gained.”
 Deflection – “They can’t expect the dominant culture to
change for them. If someone is going to live in America,
then they need to understand that we were founded by
white heterosexual cisgender Christian Europeans, that our
founding fathers were these identities, and the majority
rules.”
 Rationalization – “My relatives arrived in the United States
after these norms were made, and I had nothing to do with
them.”
 Intellectualization – “I am opposed to hate groups. Martin
Luther King Jr. was my hero. Beside, my best friend is a
Muslim.”

 Principium – “As I see it, Christian cultures have
created some of the greatest civilizations in the world,
and other cultures can learn a lot from these cultures.
Besides, it is a privilege to be Christian, and everyone
should follow Christ.
 False Envy – “Actually, Christians are the victims. We
should be talking about reverse discrimination.”
 Minimalization – “People of every faith background
have the same chances to succeed. It’s not about
identity. It’s about motivation and intelligence.
Besides, Christian oppression was never a problem.”
 Benevolence – “I treat everyone with respect. I don’t
see people’s religions.”

Religion and Sonia Nieto’s Stages of
Multiculturalism
 Monocultural
 Tolerance
 Acceptance
 Respect
 Affirmation, Solidarity, & Critique

Teaching Religious Pluralism
 While it is not my intension here to give a
comprehensive narrative on how to teach and
bring about religious pluralism and equity in
the schools and workplaces—for what might
work effectively in one location might not
function in another—some foundational
guidelines can be considered:

 Assessment: Hold public hearing, and/or
conduct interviews, or distribute research
surveys in your school, community, and/or
your state to access the needs, concerns,
and life experiences of members of different
faith communities and non-believers. This
can help in assessing the overall religious
“climate” or your school and workplace.

 Policies: Schools and workplaces are
encouraged to develop policies protecting
students, faculty, staff, administrators, and
workplace employees of every faith and non-
believers from harassment, violence, and
discrimination, and to provide equity of
treatment that adapt for religious
accommodations.

 Personnel Trainings: Schools and
workplaces are encouraged to offer training
to all personnel in religious diversity and
bullying prevention, and specifically to
address the religious accommodation needs
of students and personnel.

 Library Collections: School and community
libraries are encouraged to develop and
maintain up-to-date and age appropriate
collections of books, videos/DVDs, and other
academic materials pertaining to world
religions and to non-believers.

 Educational Forums: Schools and
workplaces can organize and sponsor
community-wide forums to discuss issues
related to religious diversity and religious
pluralism.

 Curriculum and Programs: Schools and
workplaces are encouraged to include
accurate, honest, up-to-date, and age-
appropriate information regarding religious
issues presented uniformly and without bias
or judgment. In this regard, when introducing
a topic, it is often effective to bring to the
school or workplace a panel of outside
speakers composed of, for example,
individuals who identity within a specific
religious faith community or non-believers.

 Role Models: Schools and workplaces are
encouraged to recruit faculty, staff, and
workplace employees from disparate
religious and spiritual background as well as
non-believers to serve as supportive role
models.

 Teacher Certification: Include information
and training on issues pertaining to religious
diversity and religious oppression in college
and university teacher education programs.

 Continuing Education:
 Educate yourself about world religions and the
history of religion and religious oppression in the
United States and other countries throughout the
world.

 Educate yourself to the needs and experiences of
people from many religious and spiritual backgrounds
and non-believers. Without having the expectation
that it is their responsibility to teach you, listen to, and
truly hear the voices of religious minorities and non-
believers when they do relate their experiences to
you. Attempt not to become defensive,
argumentative, and do not try to change them. These
are their experiences, their perceptions, and the
meanings they make, and, therefore, it is not up for
debate. (Dialogue not Debate)

 Put yourself in the shoes of religious minorities and
non-believers, especially during major Christian
holiday seasons. Attempt to experience those
seasons from their perspectives. What do you
perceive? Ask yourself next time you automatically
wish someone a Merry Christmas or Happy Easter,
or when you are about to send someone a Christmas
or even a Season’s Greeting card, whether the
person on the other end would truly welcome the
gesture, or whether you might be imposing your
traditions and values on that person.

 Attend events of religions other than your own.
 Be aware of the generalizations you make. If you
are of a certain religious background, do not
assume that all people you meet are from that
background. Assume there of people of other
faiths and non-believers in your school,
workplace, and community.

 Monitor politicians, the media, and organizations to
assess their level of sensitivity to issues related to
religious pluralism.
 Work and vote for candidates (including school board
members) taking positions in support of religious
pluralism.

As we learn more about people and their religious
ideas, customs, and consciousness different from
our own, maybe, just maybe, will we experience a
more just, equitable, and, yes, peaceful world.

REFERENCES
 Blumenfeld, W. J. (2006). Christian Privilege and the Promotion of
“Secular” and Not-So “Secular” Mainline Christianity in Public
Schooling and in the Larger Society. Equity and Excellence in
Education, 39(3). Excellence in
 Blumenfeld, W. J., Joshi, K. E., & Fairchild, E. E. (Eds). (2009).
Investigating Christian privilege and religious oppression in the United
States, Rotterdam, Netherlands: Sense Publishers.tion, 39(3).
 Cooley, C. H. (1902). Human nature and the social order. New York:
Charles Scribner's Sons
 Crenshaw, K. W. (1994). Mapping the Margins: Intersectionality,
Identity Politics, and Violence against Women of Color". In: M. A.
Fineman & R. Mykitiuk, Eds. The public nature of private violence,
New York: Routledge, pp. 93-118.
 Erikson, E. (1968). Identity, youth, and crisis. New York: Norton.
 Foucault, M. (1980). The history of sexuality, Part 1 (R. Hurley,
Trans.). New York: Vintage Books.

REFERENCES
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 Lorde, A. (1984). Sister outsider. Berkeley: Crossing.
 Mackey, N. (1992). “Other: From noun to verb,” Representations, 32,
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 McIntosh, P. (1988). White privilege and male privilege: A personal
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studies. Wellesley, MA: Wellesley College Center for Research on
Women.

REFERENCES
 Schlosser, L. A. (2003). Christian privilege: Breaking a sacred taboo.
Journal of Multicultural Counseling and Development, 31, 44 – 51.
 Spring, J. (2004). Deculturalization and the struggle for equality: A
brief history of the education of dominated cultures in the United
States (4th ed.). New York: McGraw-Hill.
 Tatum, B. D. (1997). Why are all the black kids sitting together in the
cafeteria? New York: Basic Books.
 Tong, R. (1989). Feminist thought: A comprehensive introduction.
Boulder, CO: Westview Press.
 Watt, S. K. (2007). Difficult dialogues, privilege, and social justice:
Uses of the Privileged Identity Exploration (PIE) Model in student
affairs practice. College Student Affairs Journal, 26(2). 114-126.
 Woolfolk, A. (2004). Educational psychology (9th ed.). Boston:
Pearson.
 Young, I. M. (1990). Justice and the politics of difference. Princeton,
NJ: Princeton University Press.

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