Rainbow Theology. Patrick S. Cheng

http://bit.ly/SRiuNQ; and Pamela R. Lightsey, “Methodist Clergy Pledge to Defy Church in Blessing LGBT Unions,” Religion Dispatches (June 11, 2011), accessed January 3, 2013, http://bit.ly/ksYH9j.

      41 For some of Martin’s writings on the intersections of womanism and LGBTIQ issues, see Joan M. Martin, “Yes, There Is a God!,” 99 Brattle (May 11, 2011), accessed January 3, 2013, http://bit.ly/MnGPZF; and Joan M. Martin, “What I Don’t Know About Brittney Griner, NCAA Women’s Basketball Champion,” 99 Brattle (April 4, 2012), accessed January 3, 2013, http://bit.ly/HO9btF. Martin also has contributed an essay to the forthcoming More Than a Monologue anthology. See Hinze, Hornbeck, and Norko, More Than a Monologue.

      42 Townes has since been appointed the dean of Vanderbilt University Divinity School, effective as of July 1, 2013.

      43 Emilie M. Townes, “The Dancing Mind: Queer Black Bodies in Academy and Church” (2011 Gilberto Castañeda Lecture, Chicago Theological Seminary, Chicago, IL, May 20, 2011). See also Emilie M. Townes, “Washed in the Grace of God,” in Violence Against Women and Children: A Christian Theological Sourcebook, ed. Carol J. Adams and Marie M. Fortune (New York: Continuum, 1995), 60–70; Emilie M. Townes, “Roundtable Discussion: Same-Sex Marriage,” Journal of Feminist Studies in Religion 20, no. 2 (Fall 2004): 100–103.

      44 See, for example, Thelathia “Nikki” Young, “De-Centering Religion as Queer Pedagogical Practice,” Bulletin for the Study of Religion 39, no. 4 (November 2010): 13–18; Thelathia “Nikki” Young, “Queering ‘The Human Situation,’” Journal of Feminist Studies in Religion 28, no. 1 (Spring 2012): 126–31; Thelathia “Nikki” Young, “‘Uses of the Erotic’ for Teaching Queer Studies,” WSQ 40, nos. 3–4 (Fall/Winter 2012): 297–301.

      45 Anthony B. Pinn and Dwight N. Hopkins, eds., Loving the Body: Black Religious Studies and the Erotic (New York: Palgrave Macmillan, 2004).

      46 Irene Monroe, “When and Where I Enter, Then the Whole Race Enters with Me: Que(e)rying Exodus,” in Pinn and Hopkins, Loving the Body, 121–31.

      47 Ibid., 130.

      48 Horace Griffin, “Toward a True Black Liberation Theology: Affirming Homoeroticism, Black Gay Christians, and Their Love Relationships,” in Pinn and Hopkins, Loving the Body, 133–53.

      49 Ibid., 150.

      50 Sneed, Representations of Homosexuality.

      51 Ibid., 176.

      52 Ibid., 179–82.

      53 Carbado, McBride, and Weise, Black Like Us.

      54 Sneed, Representations of Homosexuality, 107–32.

      55 Ibid., 111. See also Roger A. Sneed, “Like Fire Shut Up in Our Bones: Religion and Spirituality in Black Gay Men’s Literature,” Black Theology: An International Journal 6, no. 2 (2008): 241–61.

      56 Sneed, Representations of Homosexuality, 167–68.

      57 In a forthcoming essay, Sneed draws upon works of science fiction and music, thus continuing his use of innovative theological and ethical sources. See Roger A. Sneed, “Dark Matter: Liminality and Black Queer Bodies,” in Ain’t I a Womanist Too?: Third Wave Womanist Religious Thought, ed. Monica A. Coleman (Minneapolis, MN: Fortress Press, forthcoming).

      58 E. Patrick Johnson, “Feeling the Spirit in the Dark: Expanding Notions of the Sacred in the African American Gay Community,” in Constantine-Simms, The Greatest Taboo, 106.

      59 Renée Leslie Hill, “Disrupted/Disruptive Movements: Black Theology and Black Power 1969/1999,” in Black Faith and Public Talk: Critical Essays on James H. Cone’s Black Theology and Black Power, ed. Dwight N. Hopkins (Maryknoll, NY: Orbis Books, 1999), 147.

      60 Ibid.

      61 Coleman, “Must I Be Womanist?,” 95. For a holy union service in the tradition of Kwanzaa, see Darlene Garner, “A Sample Service of Holy Union Based on the Tradition of Kwanzaa,” in Equal Rites: Lesbian and Gay Worship, Ceremonies, and Celebrations, ed. Kittredge Cherry and Zalmon Sherwood (Louisville, KY: Westminster John Knox Press, 1995), 94–100.

      62 National Gay and Lesbian Task Force, “Injustice at Every Turn: A Look at Black Respondents in the National Transgender Discrimination Survey” (September 15, 2011), accessed January 3, 2013, http://bit.ly/nLZBHX.

Chapter 3

       Queer Asian American Theologies

      Since at least the mid-1990s, queer Asian American1 theologians have written about the interplay of their racial, sexual, and spiritual identities. Although many of these theologians have experienced alienation from both the Asian American community (as a result of queerphobia) as well as the LGBTIQ community (as a result of racism), many of these individuals have also experienced a pathway to the divine as a result of their particular social location.