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Reprint of the original, first published in 1857. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
The "magical power of the spoken word" is a topic that often comes up in a discussion of biblical blessings and curses. What is the source of social and linguistic power behind these blessings and curses? Many theologians would agree that God can and does bless, but does God also curse? If so, what does that mean to the biblical theology of the Old Testament and the Christian church? Anderson's The Blessing and the Curse applies speech act theory as one way to understand the performative function of blessings and curses. The concept of speech acts provides a method of recognizing the potent social power of language to accomplish certain ends, without drawing a hard line of distinction between word-magic and religion. Even though the chief concepts and practices of blessings and curses are deeply rooted in the broad cultural environment of the ancient Near East, tracing specific trajectories of Old Testament blessings and curses as theological themes conveys broad, inescapable implications for the biblical narrative and the Christian church.
Although spectral Indians appear with startling frequency in US literary works, until now the implications of describing them as ghosts have not been thoroughly investigated. In the first years of nationhood, Philip Freneau and Sarah Wentworth Morton peopled their works with Indian phantoms, as did Charles Brocken Brown, Washington Irving, Samuel Woodworth, Lydia Maria Child, James Fenimore Cooper, William Apess, Nathaniel Hawthorne, and others who followed. During the late 19th and early 20th centuries, Native American ghosts figured prominently in speeches attributed to Chief Seattle, Black Elk, and Kicking Bear. Today, Stephen King and Leslie Marmon Silko plot best-selling novels around ghostly Indians and haunted Indian burial grounds. RenŽe L. Bergland argues that representing Indians as ghosts internalizes them as ghostly figures within the white imagination. Spectralization allows white Americans to construct a concept of American nationhood haunted by Native Americans, in which Indians become sharers in an idealized national imagination. However, the problems of spectralization are clear, since the discourse questions the very nationalism it constructs. Indians who are transformed into ghosts cannot be buried or evaded, and the specter of their forced disappearance haunts the American imagination. Indian ghosts personify national guilt and horror, as well as national pride and pleasure. Bergland tells the story of a terrifying and triumphant American aesthetic that repeatedly transforms horror into glory, national dishonor into national pride.
Reproduction of the original: The Entail by John Galt
"A servant of servants shall he be unto his brethren." So reads Noah's curse on his son Ham, and all his descendants, in Genesis 9:25. Over centuries of interpretation, Ham came to be identified as the ancestor of black Africans, and Noah's curse to be seen as biblical justification for American slavery and segregation. Examining the history of the American interpretation of Noah's curse, this book begins with an overview of the prior history of the reception of this scripture and then turns to the distinctive and creative ways in which the curse was appropriated by American pro-slavery and pro-segregation interpreters.