Scripturalectics

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 this text 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 centre- 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

The Oxford Handbook of Postcolonial Biblical Criticism is a comprehensive treatment of a relatively new form of scholarship-one of the most compelling and contested theories to emerge in recent times, and a topic that actively seeks to expand the ways in which the Bible can be studied, interpreted, and applied. Generally speaking, postcolonialism aims to critique and dismantle hegemonic worldviews and power structures, while giving voice to previously marginalized peoples and systems of thought. This approach, often varied in form, has inevitably engaged with the text and reception of the Bible, a scripture that Western colonizers introduced to-and often imposed upon-their colonial subjects. With a globally diverse list of contributors, the Handbook aims to cover the perspective and context of the authors of the Bible, as well as the modern experiences of imperialism, resistance, decolonization, and nationalism. Moreover, the volume includes both a theoretical overview and an exploration of how the field intersects with related areas, such as gender studies, race, postmodernism, and liberation theology.

"Paul's epistles are central to nearly every variation of Christianity, and there are as many different readings of Paul as there are sects of Christianity. Paul has also been co-opted by influential contemporary thinkers such as Agamben, Badiou, and Žižek. Religious scholar Cavan Concannon, however, has other plans. Taking as his starting point the language of excrement, refuse, and waste in Paul's letters, he reads these passages to think about the textual and material uses of garbage and excrement, and, ultimately, whether Paul's writings can be redeemed. Concannon presses on the tension between the evils that have been wrought through Paul's letters and the sacralizing effects of his place in the Christian canon. He drills down into the attempted redemption of Paul within radical European philosophical circles, but he reads these appropriations of Paul alongside professional biblical scholars who have sought to enlist Paul into their own liberal political projects. Concannon's book intervenes in the history of biblical studies, the use of Paul's letters by contemporary philosophers, and the political potential of feminist, African American, and queer biblical scholarship. Can Paul be redeemed, ultimately? Concannon insists the answer is no, but he argues that by paying attention both to why Paul can't be redeemed and what happens to interpreters who try, we can open up a space for Paul's archive to participate in the struggle for a more just future"--

Controversies over how to define the word religion have persisted for decades. It is a term of art and of academic study, but also one of governance, technologies, and of networks; it is a concept whose diversity is often its own worst enemy. Religion is as much a fuzzy set of conceptualizations and generalizations about a range of human activities as it is an authorizing system of persons, ideas, and practices. What is Religion?: Debating the Academic Study of Religion invites readers to eavesdrop on scholarly debates over the limits of, and uses for, a word commonly used but infrequently defined in a precise manner. This volume takes the temperature of the modern field of Religious Studies by inviting a diverse group of scholars to offer their own substantive contribution that builds on the shared opening prompt, Religion is.... Their essays document the current state of the field and its various sub-fields, assess the progress that has been made over the past generation, and propose new directions for future work. Seventeen of the international field's leading scholars show how they work with each other's definition, or, sometimes, the lack of a definition. Of interest to students, scholars, and general readers alike, What is Religion? will provoke debate and provide insights into the state of the field.

There has rarely been an effort to address the missing dialogue between British and African scholars, including in regard to the role of British missionaries during the introduction ofthe Bible and Christianity to many parts of Africa. To break this silence, Musa W. Dube and Johanna Stiebert collect expressions from both emerging and established biblical scholars in the United Kingdom and (predominantly) southern African states. Divided into three sets of papers, these contributions range from the injustices of colonialism to postcolonial critical readings of texts, suppression and appropriation; each section complete with a responding essay. Questioning how well UK students understand Africancentred and generated approaches of biblical criticism, whether African scholars consider UK-centric criticism valid, and how accurately the western canon represents current UK based scholarship, these essays illustrate the trends and challenges faced in biblical studies in the two centres of study, and discusses how these questions are better answered with dialogue, rather than in isolation.

The field of biblical studies has championed the historical-critical method as the only way to guarantee objective interpretation. But in recent decades, scholars have pursued hermeneutical approaches that provide interpretations useful for marginalized communities who see the Bible as a resource in their struggles against oppression. Such liberative strategies remain on the margins. The Liberation of Method argues that this marginality must end, and that liberative methods should become central to biblical studies.

Life Under the Baobab Tree: Africana Studies and Religion in a Transitional Age is a compendium of innovating essays meticulously written by early and later diaspora people of African descent. Their speech arises from the depth of their experiences under the Baobab tree and offers to the world voices of resilience, newness/resurrection, hope, and life. Resolutely journeying on the trails of their ancestors, they speak about setbacks and forward-looking movements of liberation, social transformation, and community formation. The volume is a carefully woven conversation of intellectual substance and structure across time, space, and spirituality that is quintessentially “Africana” in its centering of methodological, theoretical, epistemological, and hermeneutical complexity that assumes nonlinear and dialogical approaches to developing liberating epistemologies in the face of imperialism, colonialism, racism, and religious intolerance. A critical part of this conversation is a reconceptualization and reconfiguration of the concept of religion in its colonial and imperial forms. Life Under the Baobab Tree examines how Africana peoples understand their corporate experiences of the divine not as “religion” apart from its intimate connections to social realities of communal health, economics, culture, politics, environment, violence, war, and dynamic community belonging. To that end Afro-Pessimistic formulations of life placed in dialogic relation Afro-Optimism. Both realities constitute life under the Baobab tree and represent the sturdiness and variation that anchors the deep ruptures that have affected Africana life and the creative responses. The metaphor and substance of the tree resists reductionist, essentialist, and assured conclusions about the nature of diasporic lived experiences, both within the continent of Africa and in the African Diaspora.