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Archetypes of Transition in Diaspora Art and Ritual examines residually oral conventions that shape the black diaspora imaginary in the Caribbean and America. Colonial humanist violations and inverse issues of black cultural and psychological affirmation are indexed in terms of a visionary gestalt according to which inner and outer realities unify creatively in natural and metaphysical orders. Paul Griffith’s central focus is hermeneutical, examining the way in which religious and secular symbols inherent in rite and word as in vodun, limbo, the spirituals, puttin’ on ole massa, and dramatic and narrative structures, for example, are made basic to the liberating post-colonial struggle. This evident interpenetration of political and religious visions looks back to death-rebirth traditions through which African groups made sense of the intervention of evil into social order. Herein, moreover, the explanatory, epistemic, and therapeutic structures of art and ritual share correspondences with the mythic archetypes that Carl Jung posits as a psychological inheritance of human beings universally.
‘ASHÉ: Ritual Poetics in African Diasporic Expressivity' is a collection of interdisciplinary essays contributed by international scholars and practitioners. Having distinguished themselves across such disciplines as Anthropology, Art, Music, Literature, Dance, Philosophy, Religion, and Theology and conjoined to construct a defining approach to the study of Aesthetics throughout the African Diaspora with the Humanities at the core, this collection of essays will break new ground in the study of Black Aesthetics. This book will be of great interest to scholars, practitioners, and students interested in tracing African heritage identities throughout the African Diaspora through close examination of a variety of discourses directly connected to expressive elements of cultural production and religious rituals.
Generating a new understanding of the past—as well as a vision for the future—this path-breaking volume contains essays written by playwrights, scholars, and critics that analyze African American theatre as it is practiced today.Even as they acknowledge that Black experience is not monolithic, these contributors argue provocatively and persuasively for a Black consciousness that creates a culturally specific theatre. This theatre, rooted in an African mythos, offers ritual rather than realism; it transcends the specifics of social relations, reaching toward revelation. The ritual performance that is intrinsic to Black theatre renews the community; in Paul Carter Harrison's words, it "reveals the Form of Things Unknown" in a way that "binds, cleanses, and heals."
Focusing on everyday rituals, the essays in this volume look at spheres of social action and the places throughout the Atlantic world where African–descended communities have expressed their values, ideas, beliefs, and spirituality in material terms. The contributors trace the impact of encounters with the Atlantic world on African cultural formation, how entanglement with commerce, commodification, and enslavement and with colonialism, emancipation, and self-rule manifested itself in the shaping of ritual acts such as those associated with birth, death, healing, and protection. Taken as a whole, the book offers new perspectives on what the materials of rituals can tell us about the intimate processes of cultural transformation and the dynamics of the human condition.
Diaspora studies continue to expand in range and scope and remain fertile terrain for investigating multiple techniques of myth creation in dance performance, history as performance, dramatic narrative, and staged rituals in the field. Similarly, research in postcoloniality, gender/sexuality, intercultural, and literary studies, among others, all engage and feature core components of performance and myth in articulating and understanding their fields. This sharing of similar components also demonstrates the interrelatedness of these fields. In Myth Performance in the African Diasporas: Ritual, Theatre, and Dance, the authors contend that performance traditions across artistic disciplines reveal a shared—if sometimes varied—journey among diasporic artists to reconnect with their African ancestors. The volume begins with a historical and aesthetic overview of how dramatists, choreographers, and performance artists have approached the task of interpreting African myth. The individual chapters reveal how specific artists, dramatists, and choreographers have interpreted African myth and what performative approaches and traditions they have used. Focusing on theatre practitioners from the nineteenth century through the present, the authors examine performative traditions from Canada, the United States, the Caribbean, and Latin America. Drawing upon research in theatre, dance, and literary texts, Myth Performance in the African Diasporas will be crucial to academics interested in African performance viewed through the prism of myth making and spiritual/ritualistic stagings. Besides those interested in diasporic studies, this book will also be useful to scholars and students of history, drama, theatre, and dance.
The first art historical study of Yoruba-descended African Brazilian religious art based on an author's long-term participation in and observation of private and public rituals.
This paper examines the intersections of Blackness, spiritual practices, and materiality. It discusses the complexities of Black subjectivity, religo-aesthetics within the African Diaspora, and its consequential material output. I use the Baroque style found within Catholicism as a framework to examine the roles of ornamentation in building knowledge systems. I consider how mundane objects can be transformed into sacred relics and the sensuous nature of the reliquary. In my analysis I use the writings of art historians, writers, and theorists, including Edouard Glissant, to discuss the hybridity of identity as a result of colonialism and Gilles Deleuze’s theories of baroque as a creative principle. I also refer to contemporary artists' practices to support my thesis, such as Yinka Shonibare and Tionna Nekkia McClodden. Through my research I demonstrate how ornamentation can be understood as a material strategy for marking the sacred or declaring identity; how social and spiritual ideals are made tangible by embellishing material; and the ways ornament can be a method to think about the post-colonial ways of identity-building, inherited worldviews, and preservation of culture and belief systems.
The African Diaspora presents musical case studies from various regions of the African diaspora, including Africa, the Caribbean, Latin America, and Europe, that engage with broader interdisciplinary discussions about race, gender, politics, nationalism, and music.
Twenty-eight African cultures are represented here by artifacts created to communicate with ancestors, spirits, and gods, about such issues as health, conception, and determination of guilt or innocence. Issued in conjunction with an April-July 2000 exhibit at The Metropolitan Museum of Art, NY, this catalog contains extensive ethnographic, descriptive, and interpretive text in connection with each of 50 pictured pieces, as well as a 13-page essay about divination in Sub-Saharan Africa (by John Pemberton III) and an introductory essay by LaGamma. Annotation copyrighted by Book News, Inc., Portland, OR
Over the years, Kobena Mercer has critically illuminated the visual innovations of African American and black British artists. In Travel & See he presents a diasporic model of criticism that gives close attention to aesthetic strategies while tracing the shifting political and cultural contexts in which black visual art circulates. In eighteen essays, which cover the period from 1992 to 2012 and discuss such leading artists as Isaac Julien, Renée Green, Kerry James Marshall, and Yinka Shonibare, Mercer provides nothing less than a counternarrative of global contemporary art that reveals how the “dialogical principle” of cross-cultural interaction not only has transformed commonplace perceptions of blackness today but challenges us to rethink the entangled history of modernism as well.