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F. Douglas Powe, Jr. Property of F. Douglas Powe, Jr. © 2012
Scriptural Basis Matthew 9:10-11, 17 10 While Jesus was having dinner at Matthew’s house, many tax collectors and sinners came and ate with him and his disciples. 11 When the Pharisees saw this, they asked his disciples, “Why does your teacher eat with tax collectors and sinners?” Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved Property of F. Douglas Powe, Jr. © 2012
Generational Categories (Strauss and Howe) Silent 1921-1940 Boomer 1941-1960 Thirteeners 1961-1980 Millenial 1981-2000 Property of F. Douglas Powe, Jr. © 2012
African American Generational Categories (Powe) Civil Rights 1921-1940 Black Consciousness 1941-1960 Integrationist 1961-1980 Hip Hop 1981-2000 Property of F. Douglas Powe, Jr. © 2012
Why different categories? Strauss and Howe Categories do not account for identity issues– means to be black and American Strauss and Howe categories do not account for the role of religion within the African American community Strauss and Howe categories assume a particular construction of culture that does not completely account for shifts in African American culture. Property of F. Douglas Powe, Jr. © 2012
Civil Rights Generation Tend to be the dominant generation framework out of which congregations operate Many of the leaders of this generation were connected to the church Value structure Value authority Property of F. Douglas Powe, Jr. © 2012
Black Consciousness Many similar traits to Civil Rights Generation They emphasize a “black is beautiful” Appropriate ethnic church material Strong on economic development Often very politically involved Property of F. Douglas Powe, Jr. © 2012
Integrationists Start of Post Civil Rights Generations First generation to experience busing Housing patterns start to shift in America The word spirituality starts getting used This is a bridge generation (Civil Rights and Post Civil Rights) Property of F. Douglas Powe, Jr. © 2012
DMX Property of F. Douglas Powe, Jr. © 2012
Hip Hop Generation grows up on more commercial music (not necessarily church music) More pronounced class split within African American community because of housing Economically focused (multiple vocations) Figure things out by participating Connected, but not necessarily belong Not one main leader Property of F. Douglas Powe, Jr. © 2012
Jeff Bethke Property of F. Douglas Powe, Jr. © 2012
Generational Analysis What traits accurately describe your generation? What traits do you question (may not as accurately describe ) your generation? What traits in other generational congregations challenge you? What traits would you add to the list? What ministries or activities at your congregation speak to the post civil rights generations (based upon traits)? How does worship speak to the various generations? Property of F. Douglas Powe, Jr. © 2012
Cultural Issue How can a reverend preach, when a rev can't define … The music of our youth We rap about what we see, meaning reality. (Phife Dawg—A Tribe called qwest—Integrationist generation) (Quest November 9, 1993) How do churches remain grounded in the faith while staying attuned to a rapidly changing culture? Property of F. Douglas Powe, Jr. © 2012
AFRICAN AMERICAN CHURCH Many African American Churches started struggling post-Civil Rights. The struggle relates to themes developed during the Civil Rights generation. New Wineskin (New mentality) Property of F. Douglas Powe, Jr. © 2012
Sanctuary Space where one experiences God Holy place Safe space Property of F. Douglas Powe, Jr. © 2012
Expectations Civil Rights and Black Consciousness often define the building as “the sanctuary” The building is where one experiences God Post Civil Rights are not stuck on a building Space for Post Civil Rights is mental and physical Property of F. Douglas Powe, Jr. © 2012
Expectations Post Civil Rights trying to find a good space in their lives Erika Badu’s music All generations it is about fit Property of F. Douglas Powe, Jr. © 2012
Challenges How to make space for those in Post Civil Rights Generations? What is in place to welcome those coming to the church? What are you doing to connect with those who are not coming to the building? Property of F. Douglas Powe, Jr. © 2012
Visibility Who is visible in leadership? Who is visible in worship and ministry? Not simply tokenism The ability to truly express a point of view and be heard Property of F. Douglas Powe, Jr. © 2012
Expectations For those in post civil rights generation that your day will come Often employ—Be seen, but not heard To maintain the current practices in place Things will pass down in an orderly fashion Property of F. Douglas Powe, Jr. © 2012
Challenges The church should provide stability—keeping things the same How are you making space for various voices to come to the table? How are you making sure those in the Civil Rights Generation and Black Consciousness generation still feel needed? How are you intentional about not squashing new ideas from the post civil rights generations? Property of F. Douglas Powe, Jr. © 2012
Spirituality (Discipleship) This is a loaded term for various reasons: I believe in God, but not church I felt the Spirit today at church (ambiguous) There is something about a person that sets them apart Property of F. Douglas Powe, Jr. © 2012
Civil Rights Generation A premium on spirituality that is discipline oriented Practiced living out their faith in very visible ways (marches, sit-ins, etc.) A split develops between inward and outward spirituality. When the “Movement” transitioned the visible practices of faith were less aparant Property of F. Douglas Powe, Jr. © 2012
Spirit(less) Those in the Civil Rights and even Integrationist generation often make this observation about those in the Hip Hop generation: Ralph Watkins suggests, “The civil rights generation fought to open doors and break down barriers to ensure the next generations’ success. When the civil rights generation sees pants hanging down, hears speakers bumping in cars, and notices girls with thongs rising out of the back of their pants, they look in disgust.” It is already pre-determined that this generation has no spirit because they are not focused on the same disciplined life as those in the Civil Rights generation. Ralph C. Watkins, the Gospel Remix: Reaching The Hip Hop Generation (Valley Forge: Judson Press, 2007), 12. Property of F. Douglas Powe, Jr. © 2012
Spirit(less) continued The perception by those in the earlier generations is you are not living out in meaningful ways the endowment we left you The perception by those in the post civil rights is you are stuck on old practices and times have changed Property of F. Douglas Powe, Jr. © 2012
Expectations You should be spiritual just like me Perception that the torch needs to be carried forward if African Americans are going to achieve more Perception that those in earlier generations are unwilling to let go of the torch. Never really want to pass it. Property of F. Douglas Powe, Jr. © 2012
Challenge What is the churches role in empowering individuals and helping them to live it out What difference does being connected to your congregation make in one’s life? Think about how being connected to your congregation transforms someone What is that transformation? Property of F. Douglas Powe, Jr. © 2012
New Wineskin How to reach new generations We have to be honest that a cultural shift is occurring We have to be intentional about creating space for the post civil rights generations We have to make sure they are seen and heard We have to really figure out what difference it makes to be a part of our faith community Property of F. Douglas Powe, Jr. © 2012
THA C Property of F. Douglas Powe, Jr. © 2012
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