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Examining the analytic tools of scholars in religious studies, as well as in related disciplines that have shaped the field, this updated textbook includes cultural approaches from anthropology, history, literature, and critical studies in race, sexuality, and gender.Each chapter is written by a leading scholar and includes:the biographical and historical context of each theoristtheir approaches and key writingsanalysis and evaluation of each theorya list of key termssuggested further readingPart One: Comparative Approaches considers how major features such as taboo, texts, myths, and ritual work across religious traditions. This section explores the work of Mary Douglas, Phyllis Trible, Wendy Doniger, Catherine Bell and, new to this edition, Tomoko Masuzawa, whose contributions reveal the colonialist assumptions of the comparative, world religions model.Part Two: Examining Particularities analyzes the comparative approach through the work of Alice Walker, Charles Long, and Caroline Walker Bynum, who all suggest that the specifics of race, body, place and time must be considered.Part Three: Expanding Boundaries examines Gloria Anzaldúa's language of religion, as well as the work ofJudith Butler on performative, queer theories of religion, Saba Mahmood, whose work considers postcolonial religious encounters, secularism, and the relationship between “East” and “West”. New to this edition is Jasbir Puar's work on work on affect, gender, sexuality, and disability.Along with a list of key terms, each section now includes an introduction highlighting the contributions of each thinker and their relation to previous theories that dominated the field.

A short introduction to Black Humanism: its history, its present, and the rich cultural sensibilities that infuse itIn the United States, to be a Black American is to be a Black Christian. And there's something to this assumption in that the vast majority of African Americans are Christian. However, in recent years a growing number of African Americans have said they claim no particular religious affiliation—they are Black “nones.” And of these Black “nones,” the most public and vocal are those who claim to be humanists.What does it mean to be a Black humanist? What do Black humanist believe, and what do they do? This slim volume answers these questions. Animated by 6 central principles, and discussed in terms of its history, practices, formations, and community rituals, this book argues that Black humanism can be understood as a religious movement. Pinn makes a distinction between theism and religion—which is simply a tool for examining, naming, and finding the meaning in human experience. Black humanism, based on this definition isn't theistic but it is a religious system used to explore human experience and foster life meaning. It infuses humanism with rich cultural sensibilities drawn from Black experience. As shown in these pages, thinking about Black humanism this way frees readers from making unfounded assumptions and enables them to better appreciate the secular “beliefs,” ritual structures, and community formation constituted by Black humanists.

The Psychosis of Race offers a unique and detailed account of the psychoanalytic significance of race, and the ongoing impact of racism in contemporary society.Moving beyond the well-trodden assertion that race is a social construction, and working against demands that simply call for more representational equality, The Psychosis of Race explores how the delusions, anxieties, and paranoia that frame our race relations can afford new insights into how we see, think, and understand race's pervasive appeal. With examples drawn from politics and popular culture—such as Candyman, Get Out, and the music of Kendrick Lamar—critical attention is given to introducing, as well as explicating on, several key concepts from Lacanian psychoanalysis and the study of psychosis, including foreclosure, the phallus, Name-of-the-Father, sinthome, and the objet petit a. By elaborating a cultural mode to psychosis and its understanding, an original and critical exposition of the effects of racialization, as well as our ability to discern the very limits of our capacity to think through, or even beyond, the idea of race, is provided.The Psychosis of Race speaks to an emerging area in the study of psychoanalysis and race, and will appeal to scholars and academics across the fields of psychology, sociology, cultural studies, media studies, and the arts and humanities.

Contributions by Janet Allured, Lisa Pertillar Brevard, Jami L. Carlacio, Cheryl J. Fish, Angela Hornsby-Gutting, Jennifer McFarlane-Harris, Neely McLaughlin, Darcy Metcalfe, Phillip Luke Sinitiere, P. Jane Splawn, Laura L. Sullivan, and Hettie V. WilliamsActivism in the Name of God: Religion and Black Feminist Public Intellectuals from the Nineteenth Century to the Present recognizes and celebrates twelve Black feminists who have made an indelible mark not just on Black women's intellectual history but on American intellectual history in general. The volume includes essays on Jarena Lee, Theressa Hoover, Pauli Murray, and Alexis Pauline Gumbs, to name a few. These women's commitment to the social, political, and economic well-being of oppressed people in the United States shaped their work in the public sphere, which took the form of preaching, writing, singing, marching, presiding over religious institutions, teaching, assuming leadership roles in the civil rights movement, and creating politically subversive print and digital art. This anthology offers readers exemplars with whose minds and spirits we can engage, from whose ideas we can learn, and upon whose social justice work we can build.The volume joins a burgeoning chorus of texts that calls attention to the creativity of Black women who galvanized their readers, listeners, and fellow activists to seek justice for the oppressed. Pushing back on centuries of institutionalized injustices that have relegated Black women to the sidelines, the work of these Black feminist public intellectuals reflects both Christian gospel ethics and non-Christian religious traditions that celebrate the wholeness of Black people.

From Bill Clinton playing his saxophone on The Arsenio Hall Show to Barack Obama referencing Jay-Z's song “Dirt Off Your Shoulder,” politicians have used music not only to construct their personal presidential identities but to create the broader identity of the American presidency. Through music, candidates can appear relatable, show cultural competency, communicate values and ideas, or connect with a specific constituency. On a less explicit level, episodes such as Clinton's sax-playing and Obama's shoulder brush operate as aural and visual articulations of race and racial identity. But why do candidates choose to engage with race in this manner? And why do supporters and detractors on YouTube and the Twittersphere similarly engage with race when they create music videos or remixes in homage to their favorite candidates? With Barack Obama, Ben Carson, Kamala Harris, and Donald Trump as case studies, Tracks on the Trail: Popular Music, Race, and the US Presidency sheds light on the factors that motivate candidates and constituents alike to articulate race through music on the campaign trail and shows how the racialization of sound intersects with other markers of difference and ultimately shapes the public discourse surrounding candidates, popular music, and the meanings attached to race in the 21st century. Gorzelany-Mostak explores musical engagement broadly, including official music in the form of candidate playlists and launch event setlists, as well as unofficial music in the form of newly composed campaign songs, mashups, parodies, and remixes.

This book presents an intellectual history and theoretical exploration of black humanism since the civil rights era. Humanism is a human-centered approach to life that considers human beings to be responsible for the world and its course of history. Both the heavily theistic climate in the United States as well as the dominance of the Black Church are responsible for black humanism's existence in virtual oblivion. For those who believe the world to be one without supernatural interventions, human action matters greatly and is the only possible mode for change. Humanists are thus committed to promoting the public good through human effort rather than through faith. Black humanism originates from the lived experiences of African Americans in a white hegemonic society. Viewed from this perspective, black humanist cultural expressions are a continuous push to imagine and make room for alternative life options in a racist society. Alexandra Hartmann counters religion's hegemonic grasp and uncovers black humanism as a small yet significant tradition in recent African American culture and cultural politics by studying its impact on African American literature and the ensuing anti-racist potentials. The book demonstrates that black humanism regards subjectivity as embodied and is thus a worldview that is characterized by a fragile hope regarding the possibility of progress – racial and otherwise – in the country.

In this book Lisa Bowens and Dennis R. Edwards collate a virtual manifesto on the way the Bible serves as inspiration, theological grist, and even the language needed to be the change to people of good faith everywhere. The authors of this book challenge the forces of racism that are so deeply entrenched in church and society today offering prophetic insight into Black resilience and the historic and ongoing importance of Scripture to that resilience. The authors also forefront the significance of Scripture to the Black struggle for justice by bringing together here prominent, gifted Black scholars in biblical studies, ethics, history, and theology, as their work and writing contribute so much to the ongoing struggle against injustice. The book will offer both biblical reflection celebrating an African American theological reading and a prophetic call to arms by means of sermons and other reflections. The book includes contributions from: Jaime L. Waters, Jennifer Kaalund, Angela Parker Reggie, Williams Antonia Daymond, Brian Bantum, Danjuma Gibson, David Daniels, Y. Joy Harris-Smith, Vince Bantu, Marcia Clarke, Valerie Landfair, Antipas Harris, Luke Powery, Efrem Smith, Donyelle McCray, Jamal-Dominique Hopkins.

Each year, Magill's Literary Annual critically evaluates 150 major examples of serious literature, both fiction and nonfiction, published during the previous calendar year.

Providing an indispensable resource for students and general readers, this book serves as an entry point for a conversation on America's favorite pastime, focusing in on generational differences and the evolution of American identity.In an age marked by tension and division, Americans of all ages and backgrounds have turned to film to escape the pressures of everyday life. Yet, beyond escapism, popular cinema is both a mirror and microscope for our collective psyche. Examining the films that have made billions of dollars through a new lens reveals that popular culture is a vital source for understanding what it means to be an American.This book is divided into four sections, each associated with a different generation. Featuring such era-defining hits as Jaws, Back to the Future, Avatar, and The Avengers, each section presents detailed film analyses that showcase the consistency of certain American values throughout generations as well as the constant renegotiation of others. Ideal for any cinephile, The American Blockbuster demonstrates how complex and meaningful even the summer blockbuster can be.

Histories of political religion since the 1960s often center on the rise of the powerful conservative evangelical voting bloc since the 1970s. One of the beliefs that has united these citizens is the idea that they are treated unfairly or are marginalized, despite their significant influence on public life. From the ascent of Reagan to the'Contract with America,'from 9/11 to Obama to Trump--these claims have moved steadily to the center of conservative activism. Scholars of religion have approached these phenomena with great caution, generally focusing on institutional history, or relying on journalistic conveniences like'populism,'or embracing the self-understandings of evangelicals themselves. None of these approaches is sufficiently calibrated to decoding the fierce convergence of online conspiracy theory, public violence, white supremacy, and religious authoritarianism. Accepting the narrative of Embattlement on its own terms, or examining it as mere turbulence on the path of American pluralism, overlooks how such deeper structural or atmospheric conditions work through this discourse to undermine the actual practice of democratic politics. Exploring the impact of these claims through case studies ranging from the Tea Party to Birthers to anti-sharia laws, Embattled America digs deeper into the debates between Martyrs (those who profess persecution) and Whistleblowers (those who sanctimoniously refute such claims). Hidden beneath each of these episodes is a series of ambivalences about democracy that require attention. Jason Bivins argues that the claims of Martyrs and Whistleblowers are symptoms of America's larger failings to strengthen the conditions for democratic life, and thus that rather than engaging their claims on the merits, concerned citizens should reassess fundamental democratic norms as part of a broader challenge to embolden American citizenship and institutions.

Rosey E. Pool (1905–71) did not live an ordinary life. She witnessed the rise of the Nazis in Berlin firsthand, tutored Anne Frank, operated in a Jewish resistance group, escaped from a Nazi transit camp, published African American poets in Europe, operated a London “salon” with her partner, witnessed independence movements in Nigeria and Senegal, and took part in the American civil rights movement. I Lay This Body Down is the first study of Pool and her remarkable transatlantic life.A translator, educator, and anthologist of African American poetry, Pool corresponded, after World War II, with Langston Hughes, W. E. B. Du Bois, Naomi Long Madgett, Owen Dodson, Gordon Heath, and others who fostered her involvement in the Black Arts Movement, both in Britain and the United States. Though Pool was often cast as an outsider—one poet was amazed that “one so removed” was interested in the Black cause—she saw herself as part of a transatlantic struggle against oppression. For Pool, the “yellow Jew stars” the Nazis forced her to wear “were our darker skins.” Rosey E. Pool's life allows Lonneke Geerlings to explore intersections of European and American history. As a Holocaust survivor and activist fighting against segregation in the Deep South, Pool connects stories that are often studied and told in isolation. Her life helps us understand the intersecting histories of Jewish Europe and Black America, but it also allows us to see how Pool dealt with tragedy, trauma, and loss. At its core, this book is about resilience and hope. Indeed, Pool's life illuminates the power of reinvention for dealing with both challenging personal circumstances and the traumas of global history.

Eric Bain-Selbo argues that the study of religion-from philosophers to psychologists, and historians of religion to sociologists-has separated out the “ends” or goals of religion and thus created the conditions by which institutional religion is increasingly irrelevant in contemporary Western culture.There is ample evidence that institutional religion is in trouble, and little evidence that it will strengthen in the future, giving some reason to believe that we are in the process of seeing the end of religion. At the same time, various cultural practices have met in the past and continue to meet today certain fundamental human needs-needs that we might identify as religious that now are being fulfilled through what Bain-Selbo calls the “religion of culture.” The End(s) of Religion traces the way that the very study of religion has led to institutional religion being viewed as just one human institution that can address our particular “religious” needs rather than the sole institution to do so. In turn, ultimately we can begin to see how other institutions or forms of culture can function to serve these same needs or “ends.”