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This book explicates how many films intersect black suffering and God-talk in ways that instantiate secular limitations to divine efficacy. The book’s concept of a modern God introduces a new method of analysis that reimagines theodical discourses as mechanisms of modern identities and filmmakers as skillful exegetes who recalibrate divine attributes to the sensemaking cadences of their contemporaries. Shayne Lee demonstrates how cinematic theodicy navigates a happy medium between affirming divine benevolence and sidelining supernatural activity and that filmic characters, like their real-world counterparts, are quite clever at triangulating rationality, faith, and tragedy. In addition to positing synergistic links between theodicy and secularity, Lee offers critical insights into cinema’s relevance to the sociology of evil by specifying how films code and narrate malevolent actions and outcomes, demarcate clear lines of distinction between victims and perpetrators, clarify societal dynamics driving inequality and oppression, and transform individual episodes of suffering into collective and memorialized identities of trauma. This book illuminates how filmic treatments of theodicy construct evil and suffering in calculated ways that connect specific acts, effects, and institutions to greater structures of meaning.
This book analyzes how films depict God when black characters experience suffering and tragedy to elucidate how cinema often portrays a God that is considered supportive, yet who does little to mitigate suffering. This sparks theodical contemplation on the role of divinity in protecting people from the consequences of human depravity.
"In this book, Delphine Letort illuminates the intertwining of fiction and history in the TV series adaptation of The Underground Railroad. Letort highlights the narrative and audio/visual strategies used by Barry Jenkins to make for an "affective moment" on television"--
Earthquake and the Invention of America: The Making of Elsewhere Catastrophe explores the role of earthquakes in shaping the deep timeframes and multi-hemispheric geographies of American literary history. Spanning the ancient world to the futuristic continents of speculative fiction, the earthquake stories assembled here together reveal the emergence of a broadly Western cultural syndrome that became an acute national fantasy: elsewhere catastrophe, an unspoken but widely prevalent sense that catastrophe is somehow "un-American." Catastrophe must be elsewhere because it affirms the rightness of "here" where conquest, according to the syndrome's logic, did not happen and is not occurring. The psychic investment in elsewhere catastrophe coalesced slowly, across centuries; varieties of it can be found in various European traditions of the modern. Yet in its most striking modes and resonances, elsewhere catastrophe proves fundamental to the invention of US-America--which is why earthquake, as the exemplary elsewhere catastrophe, is the disaster that must always happen far away or be forgotten. The book's eight chapters and epilogue range from Plato to the Puritans, from El Inca Garcilaso de la Vega and Voltaire to Herman Melville and N.K. Jemisin, examining along the way the seismic imaginings of Edgar Allan Poe, James Fenimore Cooper, Frederick Douglass, Emily Dickinson, and Jose Martí, among other writers. At the core of the book's inquiries are the earthquakes, historical and imagined, that act as both a recurrent eruptive force and a provocation for disparate modes of critical engagement with the long and catastrophic history of the Americas.
This collection fills a gap in the current literature in philosophy and film by focusing on the question: How would thinking in philosophy and film be transformed if race were formally incorporated moved from its margins to the center? The collection’s contributors anchor their discussions of race through considerations of specific films and television series, which serve as illustrative examples from which the essays’ theorizations are drawn. Inclusive and current in its selection of films and genres, the collection incorporates dramas, comedies, horror, and science fiction films (among other genres) into its discussions, as well as recent and popular titles of interest, such as Twilight, Avatar, Machete, True Blood, and The Matrix and The Help. The essays compel readers to think more deeply about the films they have seen and their experiences of these narratives.
Comprising 91 A–Z entries, this encyclopedia provides a broad and comprehensive introduction to the topic of religion within film. Technology has enabled films to reach much wider audiences, enabling today's viewers to access a dizzying number of films that employ diverse symbolism and communicate a vast array of viewpoints. Encyclopedia of Religion and Film will provide such an audience with the tools to begin their own exploration of the deeper meanings of these films and grasp the religious significance within. Organized alphabetically, this encyclopedia provides more than 90 entries on the larger religious traditions, the major film-producing regions of the globe, the films that have stirred controversy, the most significant religious symbols, and the more important filmmakers. The included topics provide substantially more information on the intersection of religion and film than any of the similar volumes currently available. While the emphasis is on the English-speaking world and the films produced therein, there is also substantial representation of non-English, non-Western film and filmmakers, providing significant intercultural coverage to the topic.
The American Gothic novel has been deeply shaped by issues of race and raciality from its origins in British Romanticism to the American Gothic novel in the twenty-first century. Savage Horrors delineates an intrinsic raciality that is discursively sedimented in the Gothic's uniquely binary structure. Corinna Lenhardt uncovers the destructive and lasting impact of the Gothic's anti-Black racism on the cultural discourses in the United States. At the same time, Savage Horrors traces the unflinching Black resistance back to the Gothic's intrinsic raciality. The African American Gothic, however, does not originate there but in the Black Atlantic - roughly a decade before the first Gothic novel was ever written on American soil.
Bible and Cinema: Fifty Key Films introduces a wide range of those movies - among the most important, critically-acclaimed and highest-grossing films of all time - which have drawn inspiration, either directly or indirectly, from the Bible.