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After sixty years, Dr. Roy G. Phillips, retired founding campus president at Miami-Dade College, Homestead Campus, returned to his native home in rural Webster Parish outside of Minden, Louisiana. It took him almost forty years to fulfill a dream, a journey that began as a conversation with renowned author Alex Haley culminated with the collection of fascinating stories, and then finished in a poignant book that tells the story of his ancestors in their trajectory from Africa to America. When he retired in December 2001, Phillips turned to writing, piecing together years worth of research. The final product, Exodus from the Door of No Return: Journey of an American Family (AuthorHouse) was published in September 2006 and revised in October 2008. Phillips family saga mirrors the lives of what arguably could be the tale of most African Americans. In the book, family is the glue that binds Phillips ancestors from Slavery to Reconstruction, Jim Crow Segregation, the World Wars, the Great Migration of black families out of the South, the tumultuous civil rights period of the sixties, to the present day. Phillips might never have started on the journey of family discovery if it had not been for a chance meeting with Haley, who had come to speak at the University of Michigan. At that time, Haley was in the midst of researching his book Roots, and Phillips was completing his doctoral dissertation in urban secondary administration. I spent half of the night talking to him about what to do, he recalls. He said, Go and talk to the old folks in your family. Get their stories. Phillips painstaking tracked down the descendants of the plantation owners James Germany McDade II who owned his great grandfather and other relatives. Phillips continues to meet and correspond with the McDades in Shreveport and East Texas. He also underwent DNA testing which helped him track both his paternal ancestry to the Mbute people in the Central African Republic and his maternal ancestry to the Mende people in Sierra Leone West Africa.
This collection interrogates and engages the biblical text, colonial and postcolonial subjectivities and cultural assumptions, as well as lived experiences that encompass varying Africana contexts and Diasporas. In order to do this, it deploys methodologies, exegetical analyses and critical and constructive communal epistemologies. Framed by historical, literary, cultural and theological engagements of issues around wealth and power, gender, sexualities and masculinities, HIV and AIDS, as well as the crises of war and mass violence, the book will be very useful for students, academics, clergy and laity committed to Africana-conscious epistemologies and methodologies, and the impact on biblical studies.
Let My People Live reengages the narrative of Exodus through a critical, life-affirming Africana hermeneutic that seeks to create and sustain a vision of not just the survival but the thriving of Black communities. While the field of biblical studies has habitually divided "objective" interpretations from culturally informed ones, Kenneth Ngwa argues that doing interpretive work through an activist, culturally grounded lens rightly recognizes how communities of readers actively shape the priorities of any biblical interpretation. In the Africana context, communities whose identities were made disposable by the forces of empire and colonialism—both in Africa and in the African diaspora across the globe—likewise suffered the stripping away of the right to interpretation, of both sacred texts and of themselves. Ngwa shows how an Africana approach to the biblical text can intervene in this narrative of breakage, as a mode of resistance. By emphasizing the irreducible life force and resources nurtured in the Africana community, which have always preceded colonial oppression, the Africana hermeneutic is able to stretch from the past into the future to sustain and support generations to come. Ngwa reimagines the Exodus story through this framework, elaborating the motifs of the narrative as they are shaped by Africana interpretative values and approaches that identify three animating threats in the story: erasure (undermining the community's very existence), alienation (separating from the space of home and from the ecosystem), and singularity (holding up the individual over the collective). He argues that what he calls "badass womanism"—an intergenerational and interregional life force and epistemology of the people embodied in the midwives, Miriam, the Egyptian princess, and other female figures in the story—have challenged these threats. He shows how badass womanist triple consciousness creates, and is informed by, communal approaches to hermeneutics that emphasize survival over erasure, integration over alienation, and multiplicity over singularity. This triple consciousness surfaces throughout the Exodus narrative and informs the narrative portraits of other characters, including Moses and Yahweh. As the Hebrew people navigate the exodus journey, Ngwa investigates how these forces of oppression and resistance shift and take new shapes across the geographies of Egypt, the wilderness, and the mountain area preceding their passage into the promised land. For Africana, these geographies also represent colonial, global, and imperial sites where new subjectivities and epistemologies develop.
In Sites of Slavery Salamishah Tillet examines how contemporary African American artists and intellectuals—including Annette Gordon-Reed, Barbara Chase-Riboud, Bill T. Jones, Carrie Mae Weems, and Kara Walker—turn to the subject of slavery in order to understand and challenge the ongoing exclusion of African Americans from the founding narratives of the United States.
Nina Simone's quadruple consciousness -- Efua Sutherland, Ama Ata Aidoo, the state, and the stage -- The radical ambivalence of Günther Kaufmann -- The Cockettes, Sylvester, and performance as life -- Afterword : a history of impossible progress
An interdisciplinary investigation of the Bible's place in American experience Much has changed since the Society of Biblical Literature's Bible in American Culture series was published in the 1980s, but the influence of the Bible has not waned. In the United States, the stories, themes, and characters of the Bible continue to shape art, literature, music, politics, education, and social movements to varying degrees. In this volume, contributors highlight new approaches that move beyond simple citation of texts and explore how biblical themes infuse US culture and how this process in turn transforms biblical traditions. Features An examination of changes in the production, transmission, and consumption of the Bible An exploration of how Bible producers disseminate US experiences to a global audience An assessment of the factors that produce widespread myths about and nostalgia for a more biblically grounded nation
As Manifest Destiny took hold in the national consciousness, what did it mean for African Americans who were excluded from its ambitions for an expanding American empire that would shepherd the Western Hemisphere into a new era of civilization and prosperity? R. J. Boutelle explores how Black intellectuals like Daniel Peterson, James McCune Smith, Mary Ann Shadd, Henry Bibb, and Martin Delany engaged this cultural mythology to theorize and practice Black internationalism. He uncovers how their strategies for challenging Manifest Destiny's white nationalist ideology and expansionist political agenda constituted a form of disidentification—a deconstructing and reassembling of this discourse that marshals Black experiences as racialized subjects to imagine novel geopolitical mythologies and projects to compete with Manifest Destiny. Employing Black internationalist, hemispheric, and diasporic frameworks to examine the emigrationist and solidarity projects that African Americans proposed as alternatives to Manifest Destiny, Boutelle attends to sites integral to US aspirations of hemispheric dominion: Liberia, Nicaragua, Canada, and Cuba. In doing so, Boutelle offers a searing history of how internalized fantasies of American exceptionalism burdened the Black geopolitical imagination that encouraged settler-colonial and imperialist projects in the Americas and West Africa.
The importance of blacks for Jews and Jews for blacks in conceiving of themselves as Americans, when both remained outsiders to the privileges of full citizenship, is a matter of voluminous but perplexing record. A monumental work of literary criticism and cultural history, Strangers in the Land draws upon politics, sociology, law, religion, and popular culture to illuminate a vital, highly conflicted interethnic partnership over the course of a century.
Now in its first American edition, Dionne Brand’s groundbreaking A Map to the Door of No Return has emerged as a modern classic, a highly influential exploration of “being” in the Black Diaspora. Since its first publication in 2001, Dionne Brand’s groundbreaking exploration of being in the Black Diaspora, A Map to the Door of No Return, has emerged as a modern classic. The door, in Brand’s iconic schema, represents the point of rupture where the ancestors of the Black Diaspora departed one world for another: the place where all names were forgotten, and all beginnings recast. “This door,” writes Brand, “is not mere physicality. It is a spiritual location . . . Since leaving was never voluntary, return was, and still may be, an intention, however deeply buried. There is as it says no way in; no return.” Through shards of history, memoir, lyrical investigation, and the unwritten experience of so many descendants of those who passed through the door, Brand constructs a map of this indelible region, culminating in an enduring expression, both definitive and seeking, of what it is to live, think, and create in the wake of colonization. With a new preface by the author, and an afterword by Saidiya Hartman.
Theologian and jazz pianist William Edgar places jazz within the context of the African American experience and explores the work of musicians like Miles Davis and Ella Fitzgerald, arguing that jazz, which moves from deep lament to inextinguishable joy, deeply resonates with the hope that is ultimately found in the good news of Jesus Christ.