She describes her method: “From their stories, I retrieve usable data I employ to interpret present dilemmas so that I can, individually and collectively, participate in the unfolding of a more hope-filled future for all of creation” (96). They focused on “(a) why people do or do not talk about lynching and what it means, (b) how lynching or a culture of lynching shapes their understanding of justice and faith in God, and (c) their concerns and desires for future generations” (2).įar from a basic summary of these oral histories, Lynched offers Sims’s ethical-historical analysis of the oral histories. Sims started an oral history project, with the aid of Baylor University’s Institute for Oral History, called “Remembering Lynching: Strategies of Resistance and Visions of Justice.” From 2009 to 2011, more than fifty participants (all but one were self-professed Christians) who were at least seventy years old at that time recorded oral histories of their experiences with lynching. To rectify the historically and morally tragic silencing of the history of racial terror in the US, ethicist Angela D. And even of those who are aware of this history, few have considered how the memories of lynching culture might influence the way we pursue justice in society today. Many are unaware of how those persecuted by lynching culture experienced and survived these terrible injustices. Many people do not know about the history of lynching horrors committed by ordinary people.
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