POPULARITY
It's all about God's greatest hits today! Alyssa and Brendane kick off the episode with 'Defund Reform Abolish,' before getting into the colonial and religious history and use of the word diaspora. They debate whether the Jamaican immigrant community is a diaspora and get into some African diaspora religions before moving on to the text of the week: Transcendent Kingdom (2020) by Yaa Gyasi, the story of a PhD student dealing with grief, mental illness, and faith - it definitely elicited some strong feelings! Finally, we reveal who the blockheaded dude Brendane was talking about in the last episode and discuss the high - and problematic - standards women must meet in the church. Stay tuned to the end for another little behind-the-scenes of ZD! Liked what you heard? Donate here! Discussed this week: Transcendent Kingdom (Yaa Gyasi, 2020) The Myth of the Negro Past (Melville J. Herskovits, 1941) European Immigrants in the United States in 2014 (Migration Policy Institute, 2015) Transcript is available on our website here. Be sure to check out the Syllabus for Zora's Daughters 100 - no prerequisites needed! Follow us @zorasdaughters on Instagram and @zoras_daughters on Twitter!
Click here for additional podcast notes! Gene Kannenberg Jr. is a cartoonist living in Evanston, Illinois. His comics, mostly abstract with asemic writing, include Qodèxx, Space Year 2015, and The Abstract Circus. His work was included in the Minnesota Center for Book Arts' 2017 exhibit "Asemic Writing: Offline & In the Gallery" and also appears in the book Abstraction et bande dessinée, produced by the ACME Comics Research Group at the University of Liège in Belgium. Gene received his PhD from the University of Connecticut in 2002, and he has served in the past as Chair of both the International Comic Arts Festival and the Comic Art & Comics section of the Popular Culture Association. His book 500 Essential Graphic Novels was published by Collins Design in 2008. Gene is currently the Research and Media Assistant at the Melville J. Herskovits Library of African Studies at Northwestern University, where he has curated two exhibits on comic art. You can find him online at comicsmachine.com.
Our Scripture verse for today is Matthew 5:14-16 which reads: "Ye are the light of the world. A city that is set on an hill cannot be hid. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "Both the pastor and the church community have been major contributors to promoting the spiritual as well as the psychological well-being of individuals. While the landscape has changed dramatically over the years, both the church setting and the pastor remain vital to the overall well-being of individuals involved in the church community. It is my belief that the historical 'Black Church' had more of a way-of-life effect on its parishioners than many contemporary congregations do. Further, as individuals began to compartmentalize their lives, some of the natural psychological benefits arising from church involvement started to dissipate. As the deep psychological impact of the 'Black Church' began to be removed from it, its all-embracing benefits also started to wane." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America by E. Franklin Frazier, and The Black Church In The U.S. by William A. Banks. Our first topic for today is titled "African Culture and the Diaspora" from the book, "From Slavery to Freedom" by John Hope Franklin. Students of Africa and America have discussed for many years the question of the extent to which African culture was transplanted and preserved in the New World. Of course, a considerable number of students formerly contended that nothing existed in Africa that approached civilization and that there was, therefore, nothing for Africans to bring with them. As evidence to the contrary began to pile up, that position was no longer tenable. Questions still remained as to whether Africans continued to be African in ways other than color and whether any substantial elements of Africa became part of the general acculturative process taking place in America. Sociologists like E. Franklin Frazier and Robert E. Park have failed to see anything in contemporary African-American life that can be traced to the African background. On the other hand, scholars like Carter G. Woodson, Melville J. Herskovits, Lorenzo Turner, John Blassingame, and Albert Raboteau have insisted that the African cultural heritage can still be seen in many aspects of American life today. In the 1960s and 1970s the debate was revived when many blacks and some whites began to insist that a substantial portion of African culture not only survived the Atlantic crossing but has persisted to the present day. Although the controversy continues unresolved, it nevertheless seems possible to make a tentative statement about this important problem. ... Our second topic for today is "The Institutional Church of the Free Negroes, Part 6" from The Negro Church in America by E. Franklin Frazier. // Conflict over the Question of Status (Continued) The question of status was not confined to the South. In the North as in the South a number of Negro preachers had acquired some distinction and had preached to predominantly white congregations. Among these was Lemuel Haynes, the illegitimate child of a Negro and a white woman who was born in Connecticut in 1753. He took the name of a white benefactor who took him in his home when he was abandoned by his mother. Haynes grew to manhood in Massachusetts after having been bound out as a child of five months. It was in the home of the man to whom he was bound out that he first read the Bible and conducted the family prayers. He was licensed to preach in the Congregational Church and serve in a number of churches in New England. ... Our third and final topic for today is from "The Black Church in the U.S.: Its Origin, Growth, Contributions, and Outlook" by Dr. William A. Banks. Today, we are continuing with part 3 of Chapter 3: "Reaction -- 1820 to 1865". THE HAMITIC CURSE One belief held by many during this period was the "Hamitic curse," and Genesis 9:25 was a favorite text of many Southern preachers. A study of Genesis 9:20-27 reveals that it was Ham, the father of Canaan, who saw Noah's nakedness. However, the curse is upon Canaan, Noah's grandson. Because the Bible does not teach that curses fall indiscriminately upon the heads of the innocent, different solutions have been offered as to why Canaan and not Ham was cursed. Some have suggested that the words "his younger son", meaning “the little one,” could refer to Canaan as well as to Ham, thus punishing Canaan for his own sin and not that of his father. One thing is clear: those who talk about the Hamitic curse must remember that Canaan, not Ham, was cursed. If Ham bore blame, we are unaware of his punishment. It is simply prophesied that the moral guilt of Ham would manifest itself in Canaan and his descendants. Thus, first of all, it was Canaan, not Ham, upon whom the curse fell. ...
In our fast-paced world, it is easy to move from one crisis to another. Conflicts loom in rapid succession, problems demand solutions (or at least analysis) and impending disasters require a response. It is all we can do to pay attention to the present moment. Lingering on the consequences of the past seems to take too much of our finite attention. Jennie Burnet‘s fantastic new book Genocide Lives in Us: Women, Memory and Silence in Rwanda (University of Wisconsin Press, 2012), offers a useful corrective to this fascination with the immediate. Jennie is interested primarily in what it means to live in a society ruptured by violence. She writes about how people try to speak, or not speak, about the killing that destroyed their families or those of their neighbors. She reflects on how the government’s decision to try to forestall future violence by eliminating ethnic categories affects individuals’ efforts to shape their own identity and self-understanding. She analyzes the way practices of memorialization reflect changing ways of understanding and narrating past atrocities. And she allows her subjects to share the challenges of living in a world where the past is always present. Jennie, both in print and in the interview, is thoughtful, articulate and compassionate. I hope the interview gives you a taste of the richness of her book. Genocide Lives in Us won the 2013 Elliot Skinner Book Award from the Association for Africanist Anthropology. It also received an honorable mention for the 2013 Melville J. Herskovits Award from the African Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices
In our fast-paced world, it is easy to move from one crisis to another. Conflicts loom in rapid succession, problems demand solutions (or at least analysis) and impending disasters require a response. It is all we can do to pay attention to the present moment. Lingering on the consequences of the past seems to take too much of our finite attention. Jennie Burnet‘s fantastic new book Genocide Lives in Us: Women, Memory and Silence in Rwanda (University of Wisconsin Press, 2012), offers a useful corrective to this fascination with the immediate. Jennie is interested primarily in what it means to live in a society ruptured by violence. She writes about how people try to speak, or not speak, about the killing that destroyed their families or those of their neighbors. She reflects on how the government’s decision to try to forestall future violence by eliminating ethnic categories affects individuals’ efforts to shape their own identity and self-understanding. She analyzes the way practices of memorialization reflect changing ways of understanding and narrating past atrocities. And she allows her subjects to share the challenges of living in a world where the past is always present. Jennie, both in print and in the interview, is thoughtful, articulate and compassionate. I hope the interview gives you a taste of the richness of her book. Genocide Lives in Us won the 2013 Elliot Skinner Book Award from the Association for Africanist Anthropology. It also received an honorable mention for the 2013 Melville J. Herskovits Award from the African Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices
In our fast-paced world, it is easy to move from one crisis to another. Conflicts loom in rapid succession, problems demand solutions (or at least analysis) and impending disasters require a response. It is all we can do to pay attention to the present moment. Lingering on the consequences of the past seems to take too much of our finite attention. Jennie Burnet‘s fantastic new book Genocide Lives in Us: Women, Memory and Silence in Rwanda (University of Wisconsin Press, 2012), offers a useful corrective to this fascination with the immediate. Jennie is interested primarily in what it means to live in a society ruptured by violence. She writes about how people try to speak, or not speak, about the killing that destroyed their families or those of their neighbors. She reflects on how the government’s decision to try to forestall future violence by eliminating ethnic categories affects individuals’ efforts to shape their own identity and self-understanding. She analyzes the way practices of memorialization reflect changing ways of understanding and narrating past atrocities. And she allows her subjects to share the challenges of living in a world where the past is always present. Jennie, both in print and in the interview, is thoughtful, articulate and compassionate. I hope the interview gives you a taste of the richness of her book. Genocide Lives in Us won the 2013 Elliot Skinner Book Award from the Association for Africanist Anthropology. It also received an honorable mention for the 2013 Melville J. Herskovits Award from the African Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices
In our fast-paced world, it is easy to move from one crisis to another. Conflicts loom in rapid succession, problems demand solutions (or at least analysis) and impending disasters require a response. It is all we can do to pay attention to the present moment. Lingering on the consequences of the past seems to take too much of our finite attention. Jennie Burnet‘s fantastic new book Genocide Lives in Us: Women, Memory and Silence in Rwanda (University of Wisconsin Press, 2012), offers a useful corrective to this fascination with the immediate. Jennie is interested primarily in what it means to live in a society ruptured by violence. She writes about how people try to speak, or not speak, about the killing that destroyed their families or those of their neighbors. She reflects on how the government’s decision to try to forestall future violence by eliminating ethnic categories affects individuals’ efforts to shape their own identity and self-understanding. She analyzes the way practices of memorialization reflect changing ways of understanding and narrating past atrocities. And she allows her subjects to share the challenges of living in a world where the past is always present. Jennie, both in print and in the interview, is thoughtful, articulate and compassionate. I hope the interview gives you a taste of the richness of her book. Genocide Lives in Us won the 2013 Elliot Skinner Book Award from the Association for Africanist Anthropology. It also received an honorable mention for the 2013 Melville J. Herskovits Award from the African Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices
In our fast-paced world, it is easy to move from one crisis to another. Conflicts loom in rapid succession, problems demand solutions (or at least analysis) and impending disasters require a response. It is all we can do to pay attention to the present moment. Lingering on the consequences of the past seems to take too much of our finite attention. Jennie Burnet‘s fantastic new book Genocide Lives in Us: Women, Memory and Silence in Rwanda (University of Wisconsin Press, 2012), offers a useful corrective to this fascination with the immediate. Jennie is interested primarily in what it means to live in a society ruptured by violence. She writes about how people try to speak, or not speak, about the killing that destroyed their families or those of their neighbors. She reflects on how the government’s decision to try to forestall future violence by eliminating ethnic categories affects individuals’ efforts to shape their own identity and self-understanding. She analyzes the way practices of memorialization reflect changing ways of understanding and narrating past atrocities. And she allows her subjects to share the challenges of living in a world where the past is always present. Jennie, both in print and in the interview, is thoughtful, articulate and compassionate. I hope the interview gives you a taste of the richness of her book. Genocide Lives in Us won the 2013 Elliot Skinner Book Award from the Association for Africanist Anthropology. It also received an honorable mention for the 2013 Melville J. Herskovits Award from the African Studies Association. Learn more about your ad choices. Visit megaphone.fm/adchoices
A Shouter service typical of the Georgia coast and Sea Islands show a Shouter leader with dances staged specifically for documentation. These dances and movements are part of the Ring Shout tradition, also known as the Saturday night frolic. This film was shot in association with the work of anthropologist Melville J. Herskovits. (This clip is drawn from HSFA film, accession number 77.1.3. More information is available in SIRIS, the Smithsonian’s online catalog—see sidebar for URL.)
© 2020-2025 Ivy Podcast Discovery LLC
