Removing MOVE
A Case Study of Intersectional Invisibility within Religious and Legal Studies
DOI:
https://doi.org/10.1558/ijsnr.v7i1.20308Keywords:
The MOVE Organization, John Africa, New Religious Movements, NRMs, Law, Critical Race Theory, Animal Rights, Prison Studies, Intersectionality, Postcolonial Theory, First Amendment, Free ExerciseAbstract
How is it that a group that self-identifies as “religious” and is associated with one of the most dramatic events in the United States during the 1980s could receive almost no attention from religious studies scholars? Furthermore, how is it that the court case in which said group was determined to not qualify as a “religion” has been discussed and challenged by legal scholars while being virtually ignored by religious scholars? This article documents and examines the treatment of The MOVE Organization within both religious and legal studies. Drawing on intersectionality theory, it is posited that the social locations of many MOVE members including racial status, commitment to the defense of animals, legal religious status, and incarceration status combine together and contribute strongly to the marginalization of them and their voices from the scope and concerns of dominant scholarship. If colorblind racism is one factor in sustaining racial domination, then exposure of the complexity of intersectional dynamics might help untangle, in the words of Patricia Hill Collins, a “matrix of domination.”
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Feofanov, Dmitry N. 1994. “Defining religion: An immodest proposal.” Hofstra Law Review 23(2): 309–405.
Fiscella, Anthony T. 2007. “Anhängarens makt i en ny religiös rörelse: The MOVE Organization.” FINYAR (3/4): 87–106.
2015. Universal Burdens: Stories of (Un)Freedom from the Unitarian Universalist Association, The MOVE Organization, and Taqwacore. Ph.D. Thesis, Lund University.
Fitzgerald, Timothy. 2007. Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. Oxford: Oxford University Press.
Flowers, Ronald B. 1994. “Government accommodation of religious-based conscientious objection.” Seton Hall Law Review 24: 695–735.
Floyd-Thomas, J. M. 2002. “The burning of rebellious thoughts: MOVE as revolutionary black humanism.” The Black Scholar 32(1): 11–21. http://dx.doi.org/10.1080/00064246.2002.11431166
Flynn, Dan. 2001. “A fabricated case for the Mumia movement.” Texas Review of Law and Politics 6(1): 275–287.
Fox, Margalit. 2013. “Michael Ward, survivor of 85 bombing by Philadelphia police, is dead at 41.” New York Times, 28 September.
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Freeman, George C. III. 1982–1983. “The misguided search for the constitutional definition of ‘religion’.” Georgetown Law Journal 71(6): 1519–1566.
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Garry, Benjamin and Ryan McKenna, directors. 2004. MOVE: A Documentary. Cohort Media.
Gey, Steven G. 1990–1991. “Why is religion special?: Reconsidering the accommodation of religion under the religion clauses of the first amendment.” University of Pittsburgh Law Review 52(1): 75–187.
Greenawalt, Kent. 1984. “Religion as a concept in constitutional law.” California Law Review 72(5): 753–816. http://dx.doi.org/10.2307/3480329
Hall, John R. 1987. Gone From the Promised Land: Jonestown in American Cultural History. New Brunswick, NJ: Transaction Books.
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Hall, John R, Sylvaine Trinh and Philip Daniel Schuyler. 2000. Apocalypse Observed: Religious Movements and Violence in North America, Europe and Japan. London: Routledge.
Hall, Timothy L. 1982. “The sacred and the profane: A first amendment definition of religion.” Texas Law Review 61(1): 139–173.
Harris, Angela P. 1990. “Race and essentialism in feminist legal theory.” Stanford Law Review 42(3): 581–616. http://dx.doi.org/10.2307/1228886
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Published
2016-07-05
Issue
Section
Articles
How to Cite
Fiscella, A. T. (2016). Removing MOVE: A Case Study of Intersectional Invisibility within Religious and Legal Studies. International Journal for the Study of New Religions, 7(1), 3-41. https://doi.org/10.1558/ijsnr.v7i1.20308
