Euro-American Tradition Research Articles

Unruly traditions of critical/cultural studies

ABSTRACT Much of critical/cultural studies in communication has fallen into a comfortable disciplinarity. This is due in part to its reliance on media studies and the “encoding/decoding” model. This essay renews calls for a more expansive, transgressive, and unruly critical/cultural studies that tackles the complexities of culture, contexts, effects, and power. It focuses on three key points. The first is expanding critical/cultural studies beyond Euroamerican traditions. The next turns to modes of being and consciousness beyond Western history and culture. The final point emphasizes exercising our political imaginations in service of radical world-building.

Faking it deeply and universally? Media forms and epistemologies of artificial faces and emotions in Japanese and Euro-American contexts

Attempts to visually represent the human face in various media forms have a long history. Fairly recent examples can be found in techniques that are used in animated films and video games (performance capture) or in the controversial phenomenon of “deep fakes”. The article looks at the relationship between faces, the media forms that are used for their representation and simulation and the knowledge that is (re)produced about emotions and their communicative effects. It reveals a peculiar contradiction: the quest to create a synthetic digital face that would be universally recognisable in terms of emotional readability and response homogenises our understanding of emotion while disguising the challenging cultural barriers to this recognisability. The simulated face caters to a two-fold and hence paradoxical aesthetic aspiration that places it between uniqueness and universality. By elaborating on the somatic, affective dimension of communication via faces, the article compares culturally specific modes of producing and reading emotions. A Euro-American tradition of thought regards them as artefacts, constructed as antagonists of rationality, that can be controlled and objectively modelled and measured. The idea of the face as the locus of emotions, which can be represented in distinct expressions, contrasts with more ambiguous and relational meanings in East Asian, particularly Japanese contexts. The epistemological genealogy of the facial display of emotions, however, does not conform to a clear West/East divide and is at the same time highly interwoven with specific media forms of their representation. In order to deepen this dynamic understanding of artificial faces, the article looks at different examples of Japanese traditions and art forms. Examples such as portraiture and photography, the subtle illusions created in Nō theatre and the less subtle ones evoked by robotic faces shed a light on the complex meanings but also the affective reactions to artificial faces.

Philosophy's Big Questions: Comparing Buddhist and Western Approaches ed. by Steven M. Emmanuel

Reviewed by: Philosophy's Big Questions: Comparing Buddhist and Western Approaches ed. by Steven M. Emmanuel Jingjing Li (bio) Philosophy's Big Questions: Comparing Buddhist and Western Approaches. Edited by Steven M. Emmanuel. New York: Columbia University Press, 2021. Pp. 336. Paperback $30.00, ISBN 978-0-231174-87-9. The call for diversifying and globalizing philosophy has garnered growing scholarly attention. The newly published volume, Philosophy's Big Questions: Comparing Buddhist and Western Approaches, edited by Steven M. Emmanuel, is another crucial contribution to the initiative of making comparative philosophy a cross-cultural dialogue between intellectual traditions. Drawing upon theories preserved in Buddhist and Western philosophies, authors in this collection present a diversity of viewpoints to advance the current philosophical discussion and, thus, add "new possibilities for thinking about old questions" (p. 7). In appreciating the intellectual insights and diverse voices from non-Western philosophical traditions, all the eight chapters in this volume make philosophical research, both in content and method, more inclusive. That is why contributors to this volume do not follow the traditional way of sorting philosophical inquiries into subfields, such as epistemology, metaphysics, or ethics. Rather, their chapters revolve around major philosophical questions that make these subfields possible. As such, they not only make philosophical writings more accessible to non-specialists, but also introduce readers to the practice of philosophy itself. As remarked by Gilles Deleuze, "the truth is that in philosophy and even elsewhere it is a question of finding the problem and consequently of positing it, even more than of solving it."1 Indeed, a true philosophical question does not predetermine its answers and, thus, cannot be resolved with a simple "yes" or "no." Rather, by reconceptualizing the presumptions that constitute a philosophical problem, people can reimagine philosophy as a field and rethink philosophical practice as a meaningful way of life. Following this line of reasoning, Chapter 1 asks the question of how we should live (p. 23). Expanding the widely held understanding of happiness as merely "subjective well-being," Stephen J. Laumakis proposes to connect the comprehension of human flourishing with the larger discussion about a "morally appropriate human life" (p. 24). Turning to Western and Buddhist thought, Laumakis positions these thinkers in their respective contexts to detail their [End Page 1] approaches. On the one hand, philosophers in Euro-American traditions tend to define a good life in terms of the person-action-consequence paradigm as presented in Aristotle's virtue ethics, Kant's deontology, and Mill's consequentialism (p. 28). On the other hand, Buddhist clerics examine what counts as a morally appropriate life in their soteriological project of liberating sentient beings from suffering, where Theravāda Buddhists promote the arhat ideal for attaining a personal release from saṃsāra (p. 41), and Mahāyāna followers propose following the Bodhisattvas' path to attain awakening for all (p. 44). Instead of reading Buddhist theories as a version of virtue ethics or consequentialism, Laumakis brings thinkers from these two traditions into dialogue to explore how Buddhist approaches can advance Western moral theories, not only because of the reciprocity of metaphysical investigation and moral cultivation in Buddhism, but also due to the Buddhist way of motivating moral actions (p. 52). Chapter 2 moves on to enquire, "what is knowledge?" (p. 58). Considering how Buddhist epistemology lays the ground for metaphysical investigation of the ultimate nature of reality and the moral cultivation needed to realize awakening, Douglas Duckworth compares the reciprocity of knowledge and practice as the vision and method required for awakening (p. 60). Drawing upon the writings of Dignāga (c. 480-540) and Dharmakīrti (c. 600-660), Duckworth outlines three sets of epistemic issues: how conceptual and perceptual knowledge are differentiated and correlated (p. 62); how self-awareness, defined as knowledge by acquaintance, is lived by perceivers--a knowledge that is not about something but rather serves as the foundation therefor and, thus, cannot be reduced to representational knowledge, such as conception or perception (p. 68); and how Buddhists articulate Yogic perception as the knowledge of skill to be embodied by practitioners for the realization of awakening (p. 71). Altogether, the Buddhist answers to these three issues invite scholars...

The “Vernacular Process” and the (Re)construction of Tradition in Ralph Ellison’s Invisible Man

The present paper is an attempt to explore, in and through the prism of Ralph W. Ellison’s Invisible Man (1952), the workings of Ellison’s “vernacular process” as a concept that informs the author’s critical views incorporated in the novel. More specifically, Ellison’s revisionary enterprise in this narrative demonstrates his view of African-American tradition as integrated in American and Western tradition. While the form of “invisible criticism” in which Ellison engages is a rather self-conscious manifestation of his critical model of the “vernacular process,” the present work contends that this Ellisonian model actually foreshadows Henry Louis Gates Jr.’s critical paradigm of “Signifyin(g).” What Gates names “literary Signification” stands for an indigenous African-American form of literary revision consisting in a black text’s repeating with difference of another black text’s tropes or rhetorical strategies, or such text’s appropriation of aspects of form in a white antecedent text. Through “literary Signification,” Invisible Man revises African-American texts exemplified in the present article by Richard Wright’s Black Boy (1945) and Native Son (1940). Likewise, Ellison’s narrative also revisits American and European texts, an enterprise to be seen in the present work’s examination of Ellison’s revision of James Joyce’s A Portrait of the Artist as a Young Man (1916), Walt Whitman’s romantic poetry, and T.S Eliot’s The Waste Land (1922). By establishing through “literary Signification” his African-American literary “relatives” as well as his Western and American “ancestors,” Ellison ultimately constructs the African-American literary tradition as embedded in the Euro-American tradition and thus underlines the syncretic character of American literature and culture. Keywords: Integrative, Revision, Tradition, Signifyin(G), “Vernacular Process”.

The Mayflower and the Slave Ship: Pilgrim-Puritan Origins in the Antebellum Black Imagination

AbstractThis essay argues that antebellum black writers claimed America in part by reimagining a national rhetoric of Pilgrim-Puritan origins. Various connections have been drawn between the Puritans and early black writers, including a revised tradition of typological identification with Israel, captivity narratives, and, most frequently, the “black jeremiad.” In addition to these scholarly genealogies, black writers struggled more directly with their spiritual genealogies in an effort to reconcile a growing investment in American and Protestant identity with an emergent sense of black roots. Since Paul Gilroy, a growing number of scholars have examined the importance of origins for antebellum black writers in conversation with dominant Euro-American traditions, yet American Protestantism remains a minor presence in these studies. If early black studies of antiquity, biblical history, and European historiography, for example, were crucial to an emergent sense of black roots, they intertwined in complex ways with black writers’ investment in American Protestantism and its vision of history. Ultimately, black writers further radicalized abolitionists’ revolutionary Puritan genealogy as they made it their own, expanding this spiritual lineage to sanction fugitive slaves, black revolutionaries, and eventually the black troops of the American Civil War, imagined as the culmination of a sacred destiny that was both black and American, traceable to the Mayflower and the slave ship alike.

Native American Colorism: From Historical Manifestations to the Current Era

Following conquest by European settlers Native Americans internalized Euro-American traditions and ideals. Salient among such ideals was the internalization of a bias as pertains to skin color defined as colorism. Colorism is a quasi-manifestation of racism carried out by victim-group populations. Subsequently, light skin was idealized and dark skin denigrated. Initially the idealization of light skin was dramatically displayed in the school setting. Internal confrontations between Cherokee tribal members were frequent. In the modern era, per confrontations such idealization is exacerbated by the complexity of tribal membership. Said complexity is acted out where those of Euro-American (light-skinned) mixed blood are more favored compared with those of African American (dark-skinned) mixed blood. The accountability of the Euro-American influenced relative to the aforementioned confrontations must be addressed in the quest for resolution.

Charity

This entry considers charity as an ‘etic’ term that facilitates comparison between different traditions. Theoretical foundations were laid by two great anthropologists at the beginning of the twentieth century: Marcel Mauss, whose The gift has elicited a wealth of varied interpretations on the theme of exchange and reciprocity; and Edvard Westermarck, behind whose dated assumptions about a hierarchy of ‘races’ we may discern some lasting insights into the relationship between charity and religion. The simple view that all charitable giving is merely a down payment on benefits to be received later (in this world or in the hereafter) has to be qualified by evidence of ‘mutuality’ as an aspect of human coexistence complementary to reciprocity. Towards the end of the twentieth century, some anthropologists turned a critical eye on the work of Western aid agencies. But it was largely left to historians to reflect on charity per se. After the cooling of anthropological interest in charity, it was first the dharmic religions of the Indian subcontinent and then Islam that reignited it and stimulated the process of ‘deprovincialising’ the common assumption that charity is a monopoly of the Euro-American tradition. Though social anthropologists have studied many other manifestations of charity, detailed attention is given here to the Qur’anic prescriptions relating to good works and to the ways in which they have empowered the formation of organised Islamic charities, whose practical and potential efficacy has been thwarted by an arguably excessive political reaction since the 11th September 2001 attacks on the United States. Anthropologists have contributed to the critique of humanitarianism as an ideology, and examples are given here of productive field-based research projects that have drawn on this critique. Finally, a holistic methodological aid is summarised which may be helpful in structuring research on charity, and it is recalled that the problematic nature of charity which anthropologists try to resolve today was noticed by the author of the Bhagavad Gita some centuries before the contemporary era.

The White Mountain Recreational Enterprise: Bio-Political Foundations for White Mountain Apache Natural Resource Control, 1945–1960

Among American Indian nations, the White Mountain Apache Tribe has been at the forefront of a struggle to control natural resource management within reservation boundaries. In 1952, they developed the first comprehensive tribal natural resource management program, the White Mountain Recreational Enterprise (WMRE), which became a cornerstone for fighting legal battles over the tribe’s right to manage cultural and natural resources on the reservation for the benefit of the tribal community rather than outside interests. This article examines how White Mountain Apaches used the WMRE, while embracing both Euro-American and Apache traditions, as an institutional foundation for resistance and exchange with Euro-American society so as to reassert control over tribal eco-cultural resources in east-central Arizona.

The expanding territory of organizational communication in China

The field of organizational communication has been dominated by the Euro-American intellectual tradition. In order to create a multicultural field, this study proposes a Chinese-centered perspective to examine organizational communication in Mainland China. Based on a search of the Chinese National Knowledge Infrastructure (CNKI) database using the key words “organizational communication,” the authors collected 129 articles that were published from 1996 to 2014. Using a Chinese-centered perspective, the authors then developed a codebook based on the thematic analysis of the collected articles. A content analysis was employed to analyze year-to-year distributions, definitions of organizational communication, topical areas, theoretical orientations, and methods that were reported in the articles. The results were used to map the current trajectory of organizational communication studies in China. Based on our findings, we recommend that organizational communication scholars acknowledge local philosophies and build local frameworks in order to promote the global inclusivity of the field of organizational communication.

Nietzsche: Storia di un processo politico: Dal nazismo alla globalizzazione

Nietzsche: Storia di un processo politico: Dal nazismo alla globalizzazione

Search for intelligence by PASSing g.

AbstractIQ theory has seriously affected the lives of countless millions of people in the 20th century and it is no joke that, largely because of IQ theory, a substantial proportion of people, perhaps a majority, have left, and are still leaving school throughout the world, convinced that they are incapable of learning anything very serious (Richardson, 1986). So long as economic forces operate to maintain different social structures, different social practices and child training will result in people focusing on different things in the environment. Focusing on different things will produce different understandings about the nature of the world. Different worldviews will in turn reinforce differential attention and social practices. The different world views will also prompt differences in perception and reasoning processes-which will tend to reinforce world views (Nisbett, 2003). A brain-based approach to intelligence comprising 4 major cognitive processes offers an alternative route that bypasses the general factor of intelligence, g.Keywords: cognitive, competence, culture, intelligence, malnutritionResumeLa theorie sur le QI a grandement nui a des millions de gens au cours du 20e siecle, et ce n'est pas une blague. Essentiellement, une multitude de personnes dans le monde entier ont laisse, voire encore aujourd'hui abandonnent l'ecole, convaincues, pour une grande part d'entre elles, peut-etre la majorite, qu'elles sont incapables d'apprendre de la matiere serieuse (Richardson, 1986). Tant que des forces economiques travaillent au maintien de structures sociales differentes, des pratiques sociales et des methodes de formation des enfants differentes feront en sorte que les gens se concentreront sur des elements differents de l'environnement. Le fait de se concentrer sur des elements differents menera a une comprehension differente de la nature du monde. Et des visions du monde differentes renforceront les points d'interet et des pratiques sociales differencies. Les visions du monde differentes susciteront aussi des differences dans les processus de perception et de raisonnement - lesquels tendent a consolider les visions du monde (Nisbett, 2003). Une demarche basee sur le cerveau pour comprendre l'intelligence incluant 4 principaux processus cognitifs constitue une autre option, laquelle fait fi du facteur general d'intelligence,«g».Mots-cles : cognitif, competence, culture, intelligence, malnutrition.A General Factor of Intelligence and its AlternativeThe review on intelligence by Deary (2012) suggests that g,or a general factor of intelligence, is thriving despite its many detractors. However, my depiction of intelligence aims to undermine the longevity of g. I, along with many of my colleagues, have proposed multiple intelligences rather than accept that there is only g at the end of factor analysing a vast number of tests on a huge population of participants; this is reviewed in the recent account of g (Deary, 2012). Instead of one general intelligence, Sternberg (1985) found three kinds, as in triarchic theory. Das, Naglieri, and Kirby (1994) found four kinds of cognitive processes that constitute intelligence. Gardner (2000) listed at least seven kinds. The scholars advocating multiple intelligences have also been located outside the Euro-American tradition of studies based on White European industrialized and democratic (WEIRD) populations (Henrich, Heine, & Norenzayan, 2010).This essay, then, has two major parts. First, I discuss the persistence of the notion of g. Second, I describe an alternative model of intelligence that bypasses g, while travelling through the land of intelligence across geographical and cultural divides. I show that the same four major cognitive processes, planning, arousal-attention, and two ways of processing information-simultaneous and successive-can be found in different cultures. That is, they are universal. However, the expression of the cognitive processes as measured by tests is influenced by culturally universal as well as culturally unique factors. …

Genetic testing and native peoples: the call for community-based participatory research.

Genetic testing and genetic research in general are especially powerful in population studies. Genetic research can assess human genetic variation within and between populations, as well as potentially identify specific genetic determinants of disease. In the United States, isolated indigenous communities are genetically unique compared with an ever-growing homogenous population (Santos, 2008). The current dialogue surrounding population studies continues to develop among both researchers and the communities that are highly sought after for such studies, which include Native American Indian (AI) and Alaska Native (AN) tribes. In efforts to further engage in the conversation regarding the intersection of native peoples and genetic research, the National Congress of American Indians, in collaboration with the National Human Genome Research Institute and the National Museum of the American Indian, hosted a symposium in June 2014. The symposium, titled ‘‘A Spectrum of Perspectives: Native Peoples and Genetic Research,’’ was held at the Smithsonian National Museum of the American Indian in Washington, D.C. Although native people’s perspectives with regard to genetic research are by no means uniform, many tribes approach genetic research with hesitancy and fear attributable to a legacy of western exploitation and ethical misconduct. Many research studies in the past have limited the input of native people and disregarded their traditions, thus causing many tribes to feel like ‘‘guinea pigs’’ participating in studies that didn’t benefit them (Fong et al., 2003). Accordingly, as reflected at the symposium, many new questions have been raised across the United States among the AI and AN people as a way to address the concerns of their tribes and to demand greater collaboration in genetics research. One of the main concerns among native people is a lack of clarity about the motivations behind genetic research and the question of direct benefits to their tribe. These concerns heightened in the early 1990s when the Havasupai, an AI tribe, teamed with Arizona State University to participate in a research project that was intended to help explain the high rates of type 2 diabetes in their community (Santos, 2008). In accordance with the study, the Havasupai provided blood samples and fingerprints. By the end of the decade, the Havasupai had received little to no information regarding the study and were told their samples were damaged because of a freezer failure. However, not all the blood samples were destroyed, and instead of receiving permission from the Havasupai, the research team sent the blood samples to other universities. Genetic research continued, and the Havasupai were neither consented for the sample sharing nor informed about the findings of these new studies. As a result, the community filed lawsuits against Arizona State University for the violation of their civil rights (Santos, 2008). As demonstrated by this example, the Euro-American tradition of research traditionally involves the extraction of data from a population using experts, which is then analyzed and processed elsewhere. This tradition of research is rather undesirable because it lacks an overall feedback component. However, many natives people do support research that is reciprocal and benefits the health of their community. Rather than relying on researchers to shift their framework away from the Euro-American tradition, many tribes have begun to demand greater control in the scientific process. The Kahnewake Mohawk community in Canada reflects an increasing initiative taken by tribes to engage in research through their development of a diabetes intervention program, which includes both a dietary and a physical component (Bowekaty and Davis, 2003). In addition, many AI and AN tribes are apprehensive about the handling and treatment of individuals’ biospecimens. Although each tribe has different values and spiritual beliefs, biospecimens carry a great deal of value. Dr. Frank Dukepoo (Hopi tribe), a geneticist at Northern Arizona University, demonstrated this value in an interview with the San Francisco Chronicle: ‘‘To us, any part of ourselves is sacred. Scientists say its just DNA. For an Indian, it is not just DNA, it’s part of a person, it is sacred, with deep religious significance. It is part of the essence of a person’’ (Petit, 1998). When researchers approach native people, they follow a framework that is distinct to that community’s cultural, historical, political, and spiritual identities. These various cultural nuances and specific spiritual traditions must be regarded in scientific research because their significance bears a heavy weight for the population under study. Native people also face anxiety over postulating how genetic research could harm the tribe. Some studies have the potential to question cosmologic views or migration patterns, which could ultimately challenge traditional beliefs, such as

Sociologias do Sul: ensaio bibliográfico sobre limites e perspectivas de um campo emergente

This paper reviews the recent literature in the field of social sciences in which the term “South” is regarded as a theoretical, methodological or epistemological alternative to the colonial effects of our disciplines. Analysing the books of Boaventura de Sousa Santos, Reawyn Connell and Jean and John Comaroff it seeks to point out some of their fragilities and possible alternative paths for a sociology beyond the Euro-American tradition.

Between Pragmatism and Critical Theory: Social Philosophy Today

This paper aims at renovating the prospects for social philosophy through a confrontation between pragmatism and critical theory. In particular, it contends that the resources of pragmatism for advancing a project of emancipatory social philosophy have so far been neglected. After contrasting the two major traditions in social philosophy—the analytical and the critical—I proceed to outline the main traits of a pragmatist social philosophy. By inscribing pragmatism within the tradition of social philosophy, my aim is to promote a new understanding of pragmatism as one of the central Euro-American traditions in social and political philosophy, deserving to be on an equal footing with critical theory and political liberalism. And, furthermore, one whose critical and radical force may be of great help in the wake of the dismissal of the metaphysical certainties upon which the critical program of social philosophy had once set its hopes of social emancipation.

Writing and reading Sri Lanka: Shifting politics of cultural translation, consumption, and the implied reader

This article seeks to explore the politics of diasporic Sri Lankan fiction in relation to global markets and readerships. It argues for a revision of a long-standing notion of the informed reader in the Euro-American tradition in line with the rise of postcolonial literature. It explores the politics of linguistic and cultural “untranslatability” primarily in relation to Romesh Gunesekera’s fiction, and demonstrates how such diasporic novels problematize the nature of readership, as well as the tension between aesthetics and politics in the literary text. It asks to what extent are the differing responses to diasporic, intercultural texts explicable in terms of differing “horizons of expectations” of diverse, multi-levelled readerships? If so, how and why has this changed over the last decade?

Louis Armstrong’s Hot Five and Hot Seven Recordings (review)

Louis Armstrong's and Seven Recordings. By Brian Harker. (Oxford Studies in Recorded Jazz.) New York: Oxford University Press, 2011. [xi, 186 p. ISBN 978019538841 (hardcover), $74; ISBN 9780195388404 (paperback), $16.95.] Music examples, bibliography, index. Jazz biographies have too often been marred by the avoidance of musical analysis. For instance, there are few biographical discussions of Louis Armstrong that foreground a discussion of musical style and syntax. Arguments in favor of that omission are typically advanced by concentrating on the supposed non-Western roots of the music or simple cultural sensitivity, both of which are often used to mask a lack of musical understanding on the part of the author. No such lack is in evidence here: Brian Harker's new book examining Arm - strong's development as a soloist in the 1920s combines biography, cultural studies, discography, and extensive musical done thoroughly yet understandably. That said, Harker begins with an apologia for his of terminology and concepts associated with Western classical music and the Euro-American tradition of musical analysis (p. 8). While he happily does not cite the usual canards, he does perpetuate the myth of Armstrong as an untutored natural who shunned any attempts to intellectualize his art or approach it from any logical standpoint. Much of the rest of the book is devoted to undermining this claim, suggesting an initial wavering of purpose. It is best to ignore this paragraph and appreciate Harker's methodology, which focuses on musical but which also introduces much cultural examination, including African American rhetorical devices, theatrical presentation, racial assimilation, and even brass technique. The book is organized into six chapters, each focusing on one or two of the canonic Hot Five recordings made by Armstrong between 1925 and 1928. While the complete series of recordings has been reissued numerous times (those under Armstrong's leadership and similar groups nominally fronted by Lil Hardin Armstrong and Johnny Dodds, as well as several sessions in which vocalists were backed up by Arm - strong and other Hot Five members, fill up the equivalent of about four compact discs), there has been only one comprehensive examination of the whole oeuvre. Gene Anderson's The Original Recordings of Louis Armstrong (Hilldale, NY: Pendragon Press, 2007) is one of those few books using extensive musical in its treatment of the series as a whole and as such represents a milestone in the field. Harker takes a more modest tack, selecting recordings he sees as representative of the main strains of influence both on and emanating from Armstrong. Chapter 1 focuses on Cornet Chop Suey, a virtuosic flight utilizing stop-time, breaks, and a catalog of melodic figures that Harker examines in meticulous detail. While his is largely informed by an earlier article of his positing Armstrong's adaptation of certain clarinet techniques, the main thrust of the chapter is his connection of the twin 1920s streams of dance and theatre music. At the time he made this recording (26 February 1926), Arm - strong was featured with Erskine Tate and His Orchestra at Chicago's Vendome Theatre, playing a variety of music in between and as part of stage shows. Harker discusses Cornet Chop Suey as a novelty tune that capitalized on the showier aspects that Armstrong might feature on stage. The larger point is that this solo feature moved him irrevocably further from the classic New Orleans ensemble idea that had been a link to his upbringing. While Harker's extensive cross-referencing with earlier recordings is remarkable, he seems to miss the connection that Armstrong obviously had with the tradition of concert cornet soloists such Herbert L. Clarke. Harker mentions Clarke in his discussions of West End Blues (chap. 6, quoting Gunther Schuller, who cited that recording to make a more general statement regarding the influence of the concert tradition) and Armstrong's use of the upper register of the trumpet (chap. …

Scriptures, Myths, and Power: The Bible at Work - Chapter Two

Part 2 of Burton Mack's extended conversation with Vincent Wimbush and Institute for Signifying Scripture, Claremont Graduate University. The conversation revolves around the cultural function of the Bible as Christian myth in American society, and the African-American domestication of the Bible as their Scripture. The essay explores the differences between the Bible as myth in the dominant Euro-American tradition, and the Bible as Scripture in African-American experience. Drawing upon the work of Henry Louis Gates, Jr., the concept of "signifying" describes a remarkable linguistic style characteristic of African-American mentality and culture.

Scriptures, Myths, and Power: The Bible at Work

The introduction to Burton Mack's extended conversation with Vincent Wimbush and Institute for Signifying Scripture, Claremont Graduate University. The conversation revolves around the cultural function of the Bible as Christian myth in American society, and the African-American domestication of the Bible as their Scripture. The essay explores the differences between the Bible as myth in the dominant Euro-American tradition, and the Bible as Scripture in African-American experience. Drawing upon the work of Henry Louis Gates, Jr., the concept of "signifying" describes a remarkable linguistic style characteristic of African-American mentality and culture.

Scriptures, Myths, and Power: The Bible at Work - Chapter Five

Part 6 of Burton Mack's extended conversation with Vincent Wimbush and Institute for Signifying Scripture, Claremont Graduate University. The conversation revolves around the cultural function of the Bible as Christian myth in American society, and the African-American domestication of the Bible as their Scripture. The essay explores the differences between the Bible as myth in the dominant Euro-American tradition, and the Bible as Scripture in African-American experience. Drawing upon the work of Henry Louis Gates, Jr., the concept of "signifying" describes a remarkable linguistic style characteristic of African-American mentality and culture.

Scriptures, Myths, and Power: The Bible at Work - Chapter Three

Part 3 of Burton Mack's extended conversation with Vincent Wimbush and Institute for Signifying Scripture, Claremont Graduate University. The conversation revolves around the cultural function of the Bible as Christian myth in American society, and the African-American domestication of the Bible as their Scripture. The essay explores the differences between the Bible as myth in the dominant Euro-American tradition, and the Bible as Scripture in African-American experience. Drawing upon the work of Henry Louis Gates, Jr., the concept of "signifying" describes a remarkable linguistic style characteristic of African-American mentality and culture.