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White Men's Magic - Scripturalization as Slavery (Hardcover)
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White Men's Magic - Scripturalization as Slavery (Hardcover)
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The Interesting Narrative of the Life of Olaudah Equiano, or
Gustavus Vassa, the African, first published in England in 1789,
was one of the earliest and remains to this day one of the
best-known English language slave narratives. 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. This scripturalization,
achieved by the British to establish a colonial and racialized
society in and through the promotion of literacy and the Bible as a
''fetishized center-object,'' was also performed by an abject
outsider or stranger like Equiano through his reading of the Bible
as well as his own writing with the goal of imagining and promoting
a more inclusive society. It is for this reason that Wimbush calls
Equiano's narrative a ''scriptural story,'' and he argues that this
is why the talking book trope appears repeatedly in writings of
eighteenth- and early nineteenth-century black Atlantic writers. He
identifies three different types of scripturalization: (1)
scripturalization as social-cultural matrix and comparative magic;
(2) scripturalization in the service of nationalization and for the
purpose of naturalization; and (3) scripturalization in negotiation
and for resistance. Because it is based on the particularities of
Equiano's narrative, Wimbush's theoretical work is not only
grounded but inductive. Wimbush 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.
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