Julie has been a member of the Sojourners magazine editorial staff since 1990. For the last several years she has edited the award-winning Culture Watch section of the magazine. In her time at Sojourners she has written about a wide variety of political and cultural topics, from the abortion debate to the working class blues. She has coordinated in-depth coverage of Flannery O’Connor, campaign finance reform, Howard Thurman, the labor movement, and much more.
She studied English literature at Ohio State University and has an M.T.S. (focused on language and narrative theology) from Boston University and an M.F.A. in creative nonfiction from George Mason University.
Julie grew up on a farm in the northwest corner of Ohio. She has been fascinated by the power of religious expression in and through culture since she can remember. Obsessively listening to her older sister’s copy of the Jesus Christ Superstar cast recording when she was 10 was an especially crystallizing experience. In addition, Julie’s mother often argued about doctrine and the Bible and took her at least weekly to the public library, both of which were useful background for Julie’s current work.
She lives in the Columbia Heights neighborhood of Washington, D.C. and is a member of St. Margaret’s Episcopal Church (where she had an unlikely four-year reign as rummage sale czarina). Her personal interests overlap nicely with her professional ones: Music, books, reading entertainment, culture, and religion writing, art, architecture, TV, films, and knowing more celebrity gossip than is probably wise or healthy. To make up for all that screen time, she tries to grow things, hike occasionally, and wonder often at the night sky.
Some Sojourners articles by Julie Polter:
Replacing Songs with Silence
Censorship, banning, blacklists: What’s lost when governments stifle musical expression?
It’s the Sprawl, Y’all
Why suburbs-on-steroids are wearing out their welcome.
A glimpse of grace and abundance from - of all things - reality TV.
The Cold Reaches of Heaven
Nobel Prize-winning physicist Bill Phillips talks about his faith.
Just Stop It
Daring to believe in a life without logos. An interview with journalist Naomi Klein.
Women and Children First
Developing a common agenda to make abortion rare.
Obliged to See God (on Flannery O’Connor)
Posts By This Author
From Stage to Page
JUDITH CASSELBERRY'S ORIGINAL LOVE WAS MUSIC. She has been a guitarist and vocalist her entire adult life, including a 1980 to 1994 stint as part of the duo Casselberry-DuPreé. She now performs with Toshi Reagon and BIGLovely. She has shared the stage with Sweet Honey in the Rock, Odetta, Stevie Wonder, Etta James, and Elvis Costello, among others.
Along the way, while still performing, Casselberry earned her bachelor’s degree (in music production and engineering) and then, a few years later, a master’s in ethnomusicology, during which she discovered a passion for teaching. So she went to Yale, earning a doctorate in African-American studies and anthropology in 2008. She is an associate professor of Africana studies at Bowdoin College in Brunswick, Maine, teaching courses on African-American women’s religious lives, music and spirituality in popular culture, music and social movements, and issues in black intellectual thought.
Casselberry’s forthcoming book, The Labor of Faith: Gender and Power in Black Apostolic Pentecostalism (Duke University Press), employs feminist labor theories to examine the spiritual, material, social, and organizational work of women in a New York-based Pentecostal denomination, Church of Our Lord Jesus Christ of the Apostolic Faith (COOLJC). In the course of her research, Casselberry immersed herself for more than two years in the life of True Deliverance Church in Queens, N.Y. She spoke by phone with Sojourners senior associate editor Julie Polter in late January.
Sojourners: You examine the “religious work” of women—including prayer, teaching, care for the sick and grieving, liturgical music and movement, and guiding converts. Why did you choose this framework?
Wealth and the Common Good
WRITER AND ACTIVIST Chuck Collins, the great-grandson of meatpacker Oscar Mayer, gave up his inheritance when he was 26 and has spent the subsequent decades working to address economic inequality and environmental issues. Via email with Sojourners senior associate editor Julie Polter, he discussed his newest book, Born on Third Base: A One Percenter Makes the Case for Tackling Inequality, Bringing Wealth Home, and Committing to the Common Good (Chelsea Green)—and why organizing and building community across economic lines is good for everyone.
Sojourners: What is your main message in this book?
Chuck Collins: I want to invite wealthy and affluent people to “come home”—to return from wandering in the desert of wealth and privilege, the disconnection from community and place. It means putting a personal stake in reversing the deepening ruts of extreme wealth inequality and the ecological crisis. If we read the signs of the times, we understand this is both in our selfish interest as well as strengthening the common good. These inequalities and ecological challenges are undermining the quality of life for everyone, including wealthy people. There is no wealth on a degraded planet.
By reconnecting with people and places, we come out of exile. Racial and economic advantage is a “disconnection drug”—distancing us from both the suffering and the joy of being a human.
Many of the ultra-wealthy are “placeless” and “stateless”—literally holding multiple passports with money globalized in offshore financial centers around the world. So “coming home” means bringing the wealth home too—taking it out of the offshore tax havens, out of the global financial casino (“going off the Wall Street grid,” as one of the people I interview in Born on Third Base says), and out of the fossil fuel industry.
10 Children's Books That Celebrate Our Diverse World
Where do we find quality stories for children about a diverse world? Not books that preach, but that evoke empathy and curiosity and different perspectives through good stories and/or art? As is the case across all publishing categories, books by and about people of color (or people who are not able-bodied or citizens or middle-class or otherwise conforming to a mainstream standard) are in the minority.
Beyond the 'Single Story'
TO FIND BOOKS for young people by and about people from a variety of perspectives—including race, sexual orientation, gender, religion, class, and disability—the children’s librarian at your school or the public library will often be the place to start (read why we need diverse children's literature in our December issue article, "Stories for All God's Children"). If you’re fortunate enough to have an independent bookstore in your area with a robust children’s department, the staff there may also be of help.
If in-person advice is in short supply where you live, several online sites can also provide ideas. These include the website of the Cooperative Children’s Book Center at the University of Wisconsin-Madison (ccbc.education.wisc.edu/books), which has bibliographies and booklists on a wide range of topics and population groups. The We Need Diverse Books campaign website (weneeddiversebooks.org) has a variety of resources for finding diverse books for young people, including a list of other websites that focus on books featuring certain demographics or on diversity in specific genres. ThePirateTree.com features interviews, reviews, and other articles from a collective of children’s and young adult book writers interested in children’s literature and social justice issues. School Library Journal (slj.com) is a key source of reviews and other publishing information for librarians and teachers who work with children and teens.
The following are examples of recent books that break free of the restraints of a “single story.”
Families, by Shelley Rotner and Sheila M. Kelly, is a picture book for very young children that describes and celebrates all different configurations of families. Holiday House (Ages 2 to 6)
Thunder Boy Jr. is the first picture book by beloved young-adult fiction author Sherman Alexie. Illustrated by Mexican- American artist Yuyi Morales, it is the exuberant story of a little boy who is nicknamed after his father but wishes instead for a name “that celebrates something cool that I’ve done.” Little, Brown Books for Young Readers (Ages 4 to7)
The Food of Love and Memory
KARLA VASQUEZ, director of community programs at With Love Market and Café in south Los Angeles, takes a live-and-let-live approach to cooking and nutrition. In classes at the recently opened market—whose mission includes increasing access to affordable fresh food in an underserved area—she encourages people to try new foods. But the bottom line, she told Sojourners: “You don’t like kale? I will never make you eat it.”
Vasquez doesn’t teach a catechism of “healthy vs. unhealthy” foods. A community organizer with culinary training, she instead focuses on giving class participants tools for healthier, but realistic, eating: how to understand nutrition labels and cook those healthy ingredients, so they can have food that will work for them. So in a class on “guilty pleasures” Vasquez discourages the guilt, instead offering ways to gently alter beloved dishes to maximize flavor and make them more nutritious, rather than give them up completely. She calls a class on all-vegetable dishes “cooking the rainbow,” emphasizing the beauty and taste of dishes made vibrant with a variety of produce—because she knows if she used the word “vegan,” many of her students might balk. “They’d say ‘That’s not for us—that’s what hipsters eat!’” she says.
With Love Market (withlovela.com) is a for-profit business that promotes a social bottom line. Along with the food market and classes, there is a café and a community garden. With Love pays its staff an above-average wage and specifically recruits employees from the neighborhood, hoping to help long-time Latino/a and African-American residents stay despite the pressures of gentrification. And it tries to create a space where long-term and newer residents of all backgrounds, plus students from the nearby University of Southern California, feel welcome.
DURING A FRACTIOUS election year marked by “how low can you go?” rhetoric, a hopeful word about democracy can be hard to find. When our civil society and citizenry seem evermore splintered by issues of race, immigration, wealth inequality, women’s health, guns, and ideology, who would dare speak with sincerity about finding common cause and increasing enfranchisement?
Rev. William Barber II, for one. In The Third Reconstruction: Moral Mondays, Fusion Politics, and the Rise of a New Justice Movement, he argues that “fusion coalitions rooted in moral dissent have power to transform our world from the grassroots community up.” He believes that people committed to different causes, of different races and faiths and no faith, can come together to advance broader justice and perhaps even revive a democracy that has seen better days.
He believes this because he’s seen it: He helped forge the 2013 “Moral Mondays” protests in North Carolina that brought more than 100,000 people to rallies across the state protesting voting restrictions and corporate-funded extremist legislation, and had sister rallies in several other states. But this wasn’t a spontaneous eruption—the broad-based coalition behind Moral Mondays first formed in 2007 to advocate for expanding voting rights.
In this book Barber, a Disciples of Christ pastor and president of the North Carolina chapter of the NAACP, uses autobiography and U.S. history to root the story—the successes, failures, and wisdom gained—of the work that led to the Moral Mondays campaign and beyond.
As a young pastor, Barber learned valuable lessons when he participated in a failed effort to unionize a textile factory in Martinsville, Va. In the aftermath, he meditated on Psalm 94 (“Who rises up for me against the wicked? Who stands up for me against evildoers?”) and found there the spiritual mandate for sustained moral dissent, even when political victory is out of sight. But he also took an honest look at his strategic failings; a key one was not bringing white pastors and workers into the effort, allowing the white factory owners to divide and conquer the workers along racial lines. His wariness from his own negative experiences with white people had tripped him up. He writes:
IN 2000, sophomore Onaje X.O. Woodbine was Yale basketball’s leading scorer and one of the top 10 players in the Ivy League. From the outside it must have seemed like a dream come true for a young man who grew up playing street ball in the Roxbury neighborhood of Boston.
But Woodbine felt isolated and excluded by the white players on the team, troubled by what he’s described as “a locker-room culture that encouraged misogyny,” and hungry to focus on his studies and wrestle with deeper philosophical and theological questions. So he quit basketball.
Woodbine eventually returned to the courts of his youth as a researcher, studying the practice and culture of street basketball for his doctoral studies in religion at Boston University. Woodbine is the author of Black Gods of the Asphalt: Religion, Hip-Hop, and Street Basketball (Columbia University Press) and a teacher of philosophy and religious studies at Phillips Academy in Andover, Mass. He spoke with Sojourners senior associate editor Julie Polter in May.
Julie Polter: What led you to study street basketball from a religion scholarship angle?
Onaje X.O. Woodbine: When I was 12 years old, I lost my coach. He was my father figure; I didn’t have my father for most of my early childhood. It was just devastating.
I went to the court the next day to look for him. I felt his presence in that space. It was really the only place, looking back, where I felt safe, I felt whole, where I felt like my inner life was valuable, where there was a whole community whose interest was in my growth as a human being.
From the Archives: July-August 1995
CAN THE words “Christian” or “faith” appear in proximity to political issues? And if they do, what should they mean? On May 23, a delegation of U.S. Christian leaders came to Washington, D.C., to proclaim to the press and the country’s political leadership that yes, faith and values are vital to the public life—and if they are genuinely expressed they should transform our discourse, policy, and social fabric. What true biblical faith doesn’t do is let religious conviction be manipulated by partisan politics.
“America is fed up with what many in the church are doing, polarizing us into Left and Right. Christians are called to a politics of reconciliation,” said Tony Campolo at a press conference held that morning. ...
FEELING STRESSED BY CURRENT EVENTS, weary of ugly public discourse and the contentious sniping among even those who claim the same political party or faith? Maybe what you need is context—a look at the sweep of history and the enduring mysteries of existence. It’d be nice if there were a guide. Perhaps someone with a rich, velvety voice and calm presence to accompany you to far-off places and times—even better, to take you there on a private jet—and to not only ask deep questions but arrange for experts to posit answers.
You may be in luck: The Story of God is a six-part documentary series scheduled to air weekly on the National Geographic cable channel beginning on April 3. Actor, producer, and Story host Morgan Freeman travels the globe to glimpse how some religions (and a bit of modern neuroscience) attempt to answer our big human questions. Is there life after death? How was the universe created? Will the world end, and how? Who is God? What is the root of evil and how has our idea of it changed over time? Are miracles real?
(Let’s just get this out of the way now: Yes, Freeman has played God in two feature films, Bruce Almighty and its sequel Evan Almighty. No, he is not reprising the role in The Story of God.)
Given the enormity of the task Freeman and the other producers set for themselves—wrestling with theological conundrums, including some perspective from ancient beliefs and each of the five major world religions (Judaism, Christianity, Islam, Hinduism, and Buddhism), shooting in 13 countries, and whittling all that footage down to six hours total for airing—they did admirable work. It’s impossible to go deep or broad into a religion within those kinds of constraints, but the threads of history and theology presented, and the experts presenting them, are interesting and legitimate. There are bits of melodrama in the framing of Freeman’s quest and in some of the dramatizations of historic events, but this is edutainment TV, not a graduate school seminar.
Sermons for Life
PREACHING A SERMON on an issue debated in the public square: It’s complicated. Make that issue the climate crisis, and it’s really, really complicated. Even in congregations where climate change is not broadly disputed, a pastor faces the challenge of crafting a gospel-informed message that doesn’t swing either to naïve ways we might “make it all better” or pessimistic apathy.
But there’s evidence it’s worth the work and risks: In terms of policy issues, climate is one where a clergy leader’s word has proven impact. According to a 2014 survey by the Public Religion Research Institute and the American Academy of Religion, Americans with a clergy leader who “speaks at least occasionally about climate change” are more likely to be concerned about the issue than those “who attend congregations where the issue is rarely or never raised.”
So where does a preacher begin and with what goals?
Leah D. Schade’s Creation-Crisis Preaching equips pastors to name the present crisis and preach a call to action and healing. She describes one theological path to sermons infused with both testimony of the sacredness of God’s creation and our call to be agents of the world’s healing. Schade is a Lutheran pastor and anti-fracking activist who has also done doctoral work focused on homiletics and ecological theology. Appropriately, in this book she explores both the theoretical underpinnings and the practicalities of climate-crisis preaching. Her approach is clear-eyed about the current dire situation of creation, but also committed to hope: “Because I am a Lutheran homiletician,” she writes, “I am compelled to find a way to preach the eco-resurrection, even when most signs indicate that Good Friday may be the fate of our planet.”
Schade sketches the sometimes contentious and damaging history of religion’s relationship to the environment, some different approaches to ecological theology, and a “‘green’ hermeneutic for interpreting scripture.” She explores briefly how social change theory can inform the vocation of preaching and the role sermons might play in a social movement.
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