African Americans' unique encounter with the Bible has shaped centuries of spirituality and the social engagement of a whole continent. In The Bible and African Americans, highly respected biblical scholar Vincent Wimbush outlines different ways African Americans read the Bible. The Bible offered a language-world--a place that held the stories where they could retreat and imagine themselves as something different than they were--through which African Americans have negotiated the strange land into which they were thrust. Wimbush outlines six African American readings that correspond to different historical periods. He details the various responses to these historical situations and how they helped shape a collective self-understanding. In this important and concise book, Wimbush demonstrates how the Bible empowered African Americans with agency and social power, still true today. When their voices were taken away, the Bible offered a way to speak again.
In this book, Vincent Wimbush seeks to problematize what we call "scriptures," a word first used to refer simply to "things written," the registration of basic information. In the modern world the word came to be associated almost exclusively with the center- and power-defining "sacred" texts of "world religions." Wimbush argues that this narrowing of the valence of the term was a decisive development for western culture. His purpose is to reconsider the initially broad and politically charged use of the term. "Scriptures" are excavated not merely as texts to be read but understood as discourse: as mimetic rituals and practices, as ideologically-charged orientations to and prescribed behaviors in the world, as structures of relationships and social formations, as forms of communication. Wimbush is naming and constructing a new transdisciplinary critical project, which uses the historical and modern experiences of the Black Atlantic as resources for framing, categorization, and analysis. Using Chinua Achebe's novel Things Fall Apart as a touchstone, each chapter offers a close reading and analysis of a representative moment in the formation of the Black Atlantic, regarded as part of a history of modern human consciousness and conscientization. Such a history, Wimbush says, is reflected in the major turns in what he calls scripturalectics, part of the construction of the modern world, defined as efforts to manage or control knowledge and meaning.
Characterizing Olaudah Equiano's eighteenth-century narrative of his life as a type of "scriptural story" that connects the Bible with identity formation, Vincent L. Wimbush's White Men's Magic probes not only how the Bible and its reading played a crucial role in the first colonial contacts between black and white persons in the North Atlantic but also the process and meaning of what he terms "scripturalization." By this term, Wimbush means a social-psychological-political discursive structure or "semiosphere" that creates a reality and organizes a society in terms of relations and communications. Because it is based on the particularities of Equiano's narrative, Wimbush's theoretical work is not only grounded but inductive, and shows that scripturalization is bigger than either the historical or the literary Equiano. Scripturalization was not invented by Equiano, he says, but it is not quite the same after Equiano.
Characterizing Olaudah Equiano's eighteenth-century narrative of his life as a type of "scriptural story" that connects the Bible with identity formation, Vincent L. Wimbush's White Men's Magic probes not only how the Bible and its reading played a crucial role in the first colonial contacts between black and white persons in the North Atlantic but also the process and meaning of what he terms "scripturalization." By this term, Wimbush means a social-psychological-political discursive structure or "semiosphere" that creates a reality and organizes a society in terms of relations and communications. Because it is based on the particularities of Equiano's narrative, Wimbush's theoretical work is not only grounded but inductive, and shows that scripturalization is bigger than either the historical or the literary Equiano. Scripturalization was not invented by Equiano, he says, but it is not quite the same after Equiano.
African Americans' unique encounter with the Bible has shaped centuries of spirituality and the social engagement of a whole continent. In The Bible and African Americans, highly respected biblical scholar Vincent Wimbush outlines different ways African Americans read the Bible. The Bible offered a language-world--a place that held the stories where they could retreat and imagine themselves as something different than they were--through which African Americans have negotiated the strange land into which they were thrust. Wimbush outlines six African American readings that correspond to different historical periods. He details the various responses to these historical situations and how they helped shape a collective self-understanding. In this important and concise book, Wimbush demonstrates how the Bible empowered African Americans with agency and social power, still true today. When their voices were taken away, the Bible offered a way to speak again.
In this book ,Vincent Wimbush seeks to problematize what we call "scriptures," a word first used to refer simply to "things written," the registration of basic information. In the modern world the word came to be associated almost exclusively with the center- and power-defining "sacred" texts of "world religions." Wimbush argues that this narrowing of the valence of the term was a decisive development for western culture. His purpose is to reconsider the initially broad and politically charged use of the term. "Scriptures" are excavated not merely as texts to be read but understood as discourse: as mimetic rituals and practices, as ideologically-charged orientations to and prescribed behaviors in the world, as structures of relationships and social formations, as forms of communication. Wimbush is naming and constructing a new transdisciplinary critical project, which uses the historical and modern experiences of the Black Atlantic as resources for framing, categorization, and analysis. Using Chinua Achebe's novel Things Fall Apart as a touchstone, each chapter offers a close reading and analysis of a representative moment in the formation of the Black Atlantic, regarded as part of a history of modern human consciousness and conscientization. Such a history, Wimbush says, is reflected in the major turns in what he calls scripturalectics, part of the construction of the modern world, defined as efforts to manage or control knowledge and meaning.
In writing to the Corinthians, Paul was grappling with fundamental issues concerning the lifestyle of Christians, and specifically with questions about marriage, interracial marriage, and remarriage. The so-called hos me passage in I Corinthians 7 has been identified as a key passage for understanding Paul's expressed understanding of an appropriate model of Christian existence in the world. This one pastoral-counseling passage has had significant influence on the development of Western social orientation (not limited to the issues of marriage) and of Christian piety.Paul, the Worldly Ascetic is a fundamental reevaluation of a benchmark passage, I Corinthians 7, and is itself a model of historical-critical exegesis. This insightful work will be welcomed by students of Paul, early Christianity, and history of religion, by classicists, and by those who seek an understanding of how we may rightly engage the world in which we live.
In writing to the Corinthians, Paul was grappling with fundamental issues concerning the lifestyle of Christians, and specifically with questions about marriage, interracial marriage, and remarriage. The so-called hos me passage in I Corinthians 7 has been identified as a key passage for understanding Paul's expressed understanding of an appropriate model of Christian existence in the world. This one pastoral-counseling passage has had significant influence on the development of Western social orientation (not limited to the issues of marriage) and of Christian piety. Paul, the Worldly Ascetic is a fundamental reevaluation of a benchmark passage, I Corinthians 7, and is itself a model of historical-critical exegesis. This insightful work will be welcomed by students of Paul, early Christianity, and history of religion, by classicists, and by those who seek an understanding of how we may rightly engage the world in which we live.
This book models an ex-centric orientation to the study of modern formation as the study of the hyper-signification ("scripturalization") of difference as racialization/racism. As Black flesh came to be identified as persistent baseline for difference, it opens windows onto mimetic translations ("scripturalizing") of all modern subjectivities"--
In presenting a selection of twenty-eight texts in translation with introductory essays, Vincent L. Wimbush and his co-authors have produced the first book on asceticism that does full justice to the varieties of ascetic behavior in the Greco-Roman world. The texts, representative of different religious cults, philosophical schools, and geographical locations, are organized by literary genre into five parts that give a fascinating overview of the ascetic tradition.
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