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Continuing his project of critical analysis of the scriptural
formation of culture, Vincent L. Wimbush has gathered in this book
essays by scholars of various backgrounds and orientations that
focus in different registers on the theme of masquerade as the
“play-element” in modern culture. Masquerade functions as
window onto the mimetic performances, dynamics, arrangements,
psycho-logics, and politics (“scripturalizing”) by which the
“made-up” becomes fixed or realities or
(“scripturalization”). Modern-world racialization (and its
attendant explosions into racialisms and racisms) as the
hyper-scripturalization of difference in human flesh (registered in
psycho-social relations as a type of “scripture”) is argued in
this book to be one of the most consequential examples and
reflections of masquerade and thereby one of the primary impetuses
behind and determinants of the shape of the realities of
modernities. The open window onto these realities is facilitated by
touchstone references to—not exhaustive treatment of—a now
famous eighteenth-century life story, The Interesting Narrative of
the Life of Olaudah Equiano or Gustavus Vassa, the African, Written
by Himself (1789). This story told by a complexly positioned
Black-fleshed self-acknowledged ex-slave/“stranger” is itself a
“mask-ing” that throws light on the predominantly white
Anglophone world as masking (as scriptural formation).
Equiano/Vassa’s story as masking helps makes a compelling case
for analyzing through Black flesh the ongoing shaping of the modern
and the perduring mixed when not also devastating consequences.
These essays, written over more than thirty years of Vincent L.
Wimbush's career as a scholar, provide a response to the nearly
universal, persistent, and sedimented modern-world
hyper-signification of Black flesh, always needing to be framed,
humiliated, policed, and dirtied. Because Wimbush is a scholar of
religion as culture-having to do with social practices and their
psycho-politics as regimes of knowledge, discourse, formation, and
power relations-his ex-centric transdisciplinary interest in
scriptures has been viewed, in some circles, as controversial. Yet
it is Wimbush's linkage of the modern hyper-signification of Black
flesh-leading to racialization and racism, especially anti-Black
racism-to the scriptural as shorthand for discourse and relations
of power that makes this work compelling.
Scripturalizing the Human is a transdisciplinary collection of
essays that reconceptualizes and models "scriptural studies" as a
critical, comparative set of practices with broad ramifications for
scholars of religion and biblical studies. This critical historical
and ethnographic project is focused on
scriptures/scripturalization/scripturalizing as shorthand for the
(psycho-cultural and socio-political) "work" we make language do
for and to us. Each essay focuses on an instance of or situation
involving such work, engaging with the Bible, Book of Mormon,
Bhagavata Purana, and other sacred texts, artifacts, and practices
in order to explore historical and ongoing constructions of the
human. Contributors use the category of "scriptures"-understood not
simply as texts, but as freighted shorthand for the dynamics and
ultimate politics of language-as tools for self-illumination and
self-analysis. The significance of the collection lies in the
window it opens to the rich and complex view of the highs and lows
of human-(un-)making as it establishes the connections between a
seemingly basic and apolitical religious category and a set of
larger social-cultural phenomena and dynamics.
Scripturalizing the Human is a transdisciplinary collection of
essays that reconceptualizes and models "scriptural studies" as a
critical, comparative set of practices with broad ramifications for
scholars of religion and biblical studies. This critical historical
and ethnographic project is focused on
scriptures/scripturalization/scripturalizing as shorthand for the
(psycho-cultural and socio-political) "work" we make language do
for and to us. Each essay focuses on an instance of or situation
involving such work, engaging with the Bible, Book of Mormon,
Bhagavata Purana, and other sacred texts, artifacts, and practices
in order to explore historical and ongoing constructions of the
human. Contributors use the category of "scriptures"-understood not
simply as texts, but as freighted shorthand for the dynamics and
ultimate politics of language-as tools for self-illumination and
self-analysis. The significance of the collection lies in the
window it opens to the rich and complex view of the highs and lows
of human-(un-)making as it establishes the connections between a
seemingly basic and apolitical religious category and a set of
larger social-cultural phenomena and dynamics.
Refractions of the Scriptural is a transdisciplinary collection of
essays that seeks to construct a new field of scholarly inquiry
with scriptures as a fraught category, analytical wedge, and site
for excavation and problematization. The book focuses on the ways
in which individual and social bodies manipulate-and are
manipulated by- the politics and power encoded in language and
formalized canonical knowledge. Scriptures, in this sense, function
as complex phenomena that are instrumental to social conservatism
as well as social critique and social change. The essays in this
volume, written by established and up-and-coming scholars across a
wide range of disciplines, seek to locate, engage, and interpret
the ways in which the scriptural shapes and reshapes people and the
dynamics of identity formation. The chapters are organized around
four domains or types of inquiry: the cognitive, the conscientized,
the inscriptive, and the formative. It will be of interest to
scholars of religion, as well as those interested more broadly in
critical social and historical studies.
As a complex historical phenomenon, asceticism raises the question
about ordinary impulses, the orientation and practices, the power
dynamics and politics with transcendental religions. The question
of the role of asceticism has often been overlooked in examining
the New Testament. This book is both comprehensive and comparative
in its representation of how the question of asceticism might
reorder the way in which we interpret the New Testament.
Looking at the New Testament from an ascetic perspective asks
questions about issues including the milieu of Jesus and Paul, and
the social practices of self-denial, and considers the Scriptural
texts in light of a desire to separate oneself from the world. In
interpreting all the books in the New Testament, this collection is
the first effort to take seriously the crucial role played by
asceticism--and its detractors--in the formation of the New
Testament.
The question of the role of asceticism has often been overlooked in examining the New Testament. This book is both comprehensive and comparative in its representation of how the question of asceticism might reorder the way in which we interpret the New Testament.
Refractions of the Scriptural is a transdisciplinary collection of
essays that seeks to construct a new field of scholarly inquiry
with scriptures as a fraught category, analytical wedge, and site
for excavation and problematization. The book focuses on the ways
in which individual and social bodies manipulate-and are
manipulated by- the politics and power encoded in language and
formalized canonical knowledge. Scriptures, in this sense, function
as complex phenomena that are instrumental to social conservatism
as well as social critique and social change. The essays in this
volume, written by established and up-and-coming scholars across a
wide range of disciplines, seek to locate, engage, and interpret
the ways in which the scriptural shapes and reshapes people and the
dynamics of identity formation. The chapters are organized around
four domains or types of inquiry: the cognitive, the conscientized,
the inscriptive, and the formative. It will be of interest to
scholars of religion, as well as those interested more broadly in
critical social and historical studies.
The Bible and the American Myth challenges the academic study of
the Bible to orient itself to cultural criticism. The essays model
an approach to the study of the Bible that entails efforts to
fathom not only the meanings of texts, but the role of texts in the
construction of meaning.
It is all the more fascinating and poignant that the essayists
are students of theology of varied backgrounds. What they have in
common is the pursuit of theological studies at the mouth of
Harlem. This location at the turn of the century inspired them to
think differently about the focus and agenda of theological
studies, especially biblical studies. Each essayist is convinced
that the study of the Bible should entail the study of cultural
construction and deconstruction, the study of the making and
unmaking of cultural myths that shape existence.
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.
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.
From meditation and fasting to celibacy and anchoretism, the ascetic impulse has been an enduring and complex phenomenon throughout history. Offering a sweeping view of this elusive and controversial aspect of religious life and culture, Asceticism looks at the ascetic impulse from a unique vantage point. Cross-cultural, cross-religious and multidisciplinary in nature, these essays provide a broad historical and comparative perspective on asceticism - a subject rarely studied outside the context of individual religious tradtions. The work represents the input of more than forty preeminent scholars in a wide range of fields and discilplines, and analyses asceticism from antequity to the present European, Near Eastern, African, and North American settings.
MisReading America presents original research on and conversation
about reading formations in American communities of color, using
the phenomenon of the reading of scriptures-''scripturalizing''-as
an analytical wedge. Scriptures here are understood as shorthand
for complex social phenomena, practices, and dynamics. The authors
take up scripturalizing as a window onto the self-understandings,
politics, practices, and orientations of marginalized communities.
These communities have in common the context that is the United
States, with the challenges it holds for all regarding: pressure to
conform to conventional-canonical forms of communication,
representation, and embodiment (mimicry); opportunities to speak
back to and confront and overturn conventionality (interruptions);
and the need to experience ongoing meaningful and complex
relationships (reorientation) to the centering politics, practices,
and myths that define ''America.''
"'I love the Lord, He heard my cry, ' Deacon cries out as the newly
gathered congregation, now seated in their pews, echoes his words
in a plaintive tune". Thus begins the Devotional at St. John
Progressive Baptist Church, one of many Afro-Baptist services that
Walter Pitts observed in the dual role of anthropologist and church
pianist. Based on extensive fieldwork in black Baptist churches in
rural Texas, this is a major new study of the African origins of
African-American forms of worship. Over a period of five years,
Pitts, a scholar of anthropology and linguistics, played the piano
at and recorded numerous worship services. Offering an extensive
history of Afro-Baptist religion in the American South, he compares
the ritual structures he observed with those of traditional African
worship and other religious rituals of African origin in the New
World. Through these historical comparisons, coupled with
sociolinguistic analysis, Pitts uncovers striking parallels between
Afro-Baptist services and the rituals of Western and Central
Africa, as well as African-derived rituals in the United States Sea
Islands, the Caribbean, and Brazil. Pitts demonstrates that African
and African-American worship share an underlying binary structure:
the somber melancholy of the first ritual frame and the joyful,
ecstatic trance of the second frame, both essential to the
fulfillment of that structure. Of particular interest is his
discovery of the way in which the deliberate heightening and
strategic suppression of "black English" contribute to this binary
structure of worship. This highly original study, with a foreword
by Vincent Wimbush, creates a memorable portrait of this vital, yet
misunderstood aspectof African-American culture. A model for the
investigation of African retentions in the diaspora, Old Ship of
Zion will be of keen interest to students and scholars of cultural
anthropology, religious studies, and African-American studies, as
well as those concerned with the culture of the diaspora, the
investigation of syncretism, folklore, and ethnomusicology.
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, he 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.
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