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To add to Atheism in the African diaspora under the heading of Black women and atheism:

Women, in particular, are expected to be active in the church and feel the burden more strongly to be engaged in church life. In many black communities and churches, women are the binding force that holds it together. Women are the people who organize, arrange, fundraise, and make up the greatest number of attendees. A black woman’s social position can be tied to the church.  [1]

It is also thought that because women are the main parents in many households and play a large part in passing on culture and socializing children, they are expected to fulfill that role. By turning away from religion, it could be seen as turning away from their duties, their culture, and the religious reproduction of future generations. [2] [3] [4]

To add under the heading LGBT black atheists:

Some criticize the lack of response some black churches have had with the current social issues black communities are facing [5] [4]. For example, gay acceptance is traditionally lower in black churches, as they tend to be more conservative. Many black churches openly oppose homosexuality, or they are completely silent on the matter. Some feel that strict church beliefs interfere with greater social issues affecting black communities [6]. Many black churches have been slow to react to the HIV/AIDS issues affecting black communities [7]. And some say that by stigmatizing homosexuality and HIV/AIDS, it could be making the issue worse for the communities affected. [8] These critics think that since the black church is an integral part of many black communities, the church should be one of the leaders in affecting social justice and change.

  1. ^ L., Hall, Raymond (1977-01-01). Black separatism and social reality : rhetoric and reason. Pergamon Press. ISBN 9780080195100.{{cite book}}: CS1 maint: multiple names: authors list (link)
  2. ^ Ellison, Christopher G.; Sherkat, Darren E. (1995-01-01). "The "Semi-involuntary Institution" Revisited: Regional Variations in Church Participation among Black Americans". Social Forces. 73 (4): 1415–1437. doi:10.2307/2580453.
  3. ^ Gutierrez, Ian A.; Goodwin, Lucas J.; Kirkinis, Katherine; Mattis, Jacqueline S. "Religious socialization in African American families: The relative influence of parents, grandparents, and siblings". Journal of Family Psychology. 28 (6): 779–789. doi:10.1037/a0035732.
  4. ^ a b Sherkat, Darren E.; Ellison, Christopher G. (1991-01-01). "The Politics of Black Religious Change: Disaffiliation from Black Mainline Denominations". Social Forces. 70 (2): 431–454. doi:10.2307/2580247.
  5. ^ Lewis, Charles; Trulear, Harold (2008-04-19). "Rethinking the Role of African American Churches as Social Service Providers". Black Theology. 6 (3): 343–365. doi:10.1558/blth2008v6i3.343. ISSN 1476-9948.
  6. ^ Ward, Elijah G. (2005-09-01). "Homophobia, hypermasculinity and the US black church". Culture, Health & Sexuality. 7 (5): 493–504. doi:10.1080/13691050500151248. ISSN 1369-1058. PMID 16864218.
  7. ^ Quinn, Katherine; Dickson-Gomez, Julia; Young, Staci (2016-04-20). "The Influence of Pastors' Ideologies of Homosexuality on HIV Prevention in the Black Church". Journal of Religion and Health. 55 (5): 1700–1716. doi:10.1007/s10943-016-0243-6. ISSN 0022-4197. PMC 4958513. PMID 27099095.{{cite journal}}: CS1 maint: PMC format (link)
  8. ^ Wilson, Patrick A.; Wittlin, Natalie M.; Muñoz-Laboy, Miguel; Parker, Richard (2011-10-01). "Ideologies of Black churches in New York City and the public health crisis of HIV among Black men who have sex with men". Global Public Health. 6 (sup2): S227–S242. doi:10.1080/17441692.2011.605068. ISSN 1744-1692. PMC 3217233. PMID 21892894.{{cite journal}}: CS1 maint: PMC format (link)